Selma to San Francisco?
[font=Garamond, Times]Same-sex marriage is not a civil rights issue.[/font]
[font=Verdana, Times]
BY SHELBY STEELE
Saturday, March 20, 2004 12:01 a.m. EST
It is always both a little flattering and more than a little annoying to blacks when other groups glibly invoke the civil rights movement and all its iconic imagery to justify their agendas for social change. I will never forget, nor forgive, the feminist rallying cry of the early '70s: "Woman as nigger." Here upper-middle-class white women--out of what must have been an impenetrable conviction in their own innocence--made an entire race into a metaphor for wretchedness in order to steal its thunder.
And now gay marriage is everywhere being defined as a civil rights issue. In San Francisco, gay couples on the steps of city hall cast themselves as victims of bigotry who must now be given the "right" to legally marry in the name of "equality" and "social justice." In the media, these couples have been likened to the early civil rights heroes whose bravery against police dogs and water hoses pushed America into becoming a better country. "I don't want to be on the wrong side of history," a San Francisco radio host said about gay marriage. "Maybe we're looking at thousands of Rosa Parks over at city hall."
So, dressing gay marriage in a suit of civil rights has become the standard way of selling it to the broader public. Here is an extremely awkward issue having to do with the compatibility of homosexuality and the institution of marriage. But once this issue is buttoned into a suit of civil rights, neither homosexuality nor marriage need be discussed. Suddenly only equity and fairness matter. And this turns gay marriage into an ersatz civil rights struggle so that dissenters are seen as Neanderthals standing in the schoolhouse door, fighting off equality itself. Yet all this civil rights camouflage is, finally, a bait-and-switch: When you agree to support fairness, you end up supporting gay marriage.
But gay marriage is simply not a civil rights issue. It is not a struggle for freedom. It is a struggle of already free people for complete social acceptance and the sense of normalcy that follows thereof--a struggle for the eradication of the homosexual stigma. Marriage is a goal because, once open to gays, it would establish the fundamental innocuousness of homosexuality itself. Marriage can say like nothing else that sexual orientation is an utterly neutral human characteristic, like eye-color. Thus, it can go far in diffusing the homosexual stigma.
In the gay marriage movement, marriage is more a means than an end, a weapon against stigma. That the movement talks very little about the actual institution of marriage suggests that it is driven more by this longing to normalize homosexuality itself than by something compelling in marriage. The happiness that one saw in the faces of the newly married in San Francisco seemed to come primarily from the achievement (if only illusory) of ordinariness. After all, many of them had lived together into old age. Love does not require marriage but, for gays, ordinariness does. And happiness for these couples was in the imprimatur of ordinariness.
But marriage is only one means to innocuousness. The civil rights framework is another. To say that gay marriage is a civil rights issue is to imply that homosexuality is the same sort of human difference as race. And even geneticists now accept that race is so superficial a human difference as to be nothing more than a "social construct." In other words, racial difference has been made officially innocuous in our culture, and its power to stigmatize has been greatly reduced. Evidence of this is seen in the steady, yet unremarked, rise in interracial marriage rates for all of our races. So if gay marriage, like race, is about civil rights, then homosexuality is a human difference every bit as innocuous. Thus, America should treat homosexuality like it treats race and give gays the "right" to marry as it once gave blacks the right to vote.
So gays benefit from the comparison to both race and civil rights, and this has provoked hostility and even outrage in black America. Black leaders as liberal as Jesse Jackson have distanced themselves from the gay marriage issue, and among black churches an actual movement against gay marriage is unfolding. There is a religious dimension to this, but more broadly there is a simple resentment at having blackness implicitly compared to homosexuality.
The civil rights movement argued that it was precisely the utter innocuousness of racial difference that made segregation an injustice. Racism was evil because it projected a profound difference where there was none--white supremacy, black inferiority--for the sole purpose of exploiting blacks. But there is a profound difference between homosexuality and heterosexuality. In the former, sexual and romantic desire is focused on the same sex, in the latter on the opposite sex. Natural procreation is possible only for heterosexuals, a fact of nature that obligates their sexuality to no less a responsibility than the perpetuation of the species. Unlike racial difference, these two sexual orientations are profoundly--not innocuously--different. Racism projects a false difference in order to exploit. Homophobia is a reactive prejudice against a true and firm difference that already exists.
Institutions that arise to accommodate these two sexual orientations can never be exactly the same. Across time and cultures, marriage has been a heterosexual institution grounded in the procreative function and the responsibilities of parenthood--this more than in either love or adult fulfillment. Marriage is simply the arrangement by which humans perpetuate the species, whether or not they find fulfillment in it.
The true problem with gay marriage is that it consigns gays to a life of mimicry and pathos. It shoehorns them into an institution that does not reflect the best possibilities of their own sexual orientation. Gay love is freed from the procreative burden. It has no natural function beyond adult fulfillment in love. If this is a disadvantage when children are desired, it is likely an advantage when they are not--which is more often the case. In any case, gays can never be more than pretenders to an institution so utterly grounded in procreation. And dressing gay marriage in a suit of civil rights only consigns gays to yet another kind of mimicry. Stigma, not segregation, is the problem gays face. But insisting on a civil rights framework only leads gays into protest. But will protest affect stigma? Is "gay lovers as niggers" convincing? Protest is trying to hit the baseball with the glove.
The problem with so much mimicry is that it keeps gays from evolving institutions and rituals that reflect the true nature of homosexuality. Assuming, as I do, that gays should have the option of civil unions that afford them the legal prerogatives of marriage, isn't it more important after that to allow quiet self-acceptance to lead the way to authentic institutions? The stigmatization of homosexuals is wrong and makes no contribution to the moral health of our society. I was never worried for my children because they grew up knowing a gay couple that lived across the street, or because several family friends were gay. They learned early what we all know: that homosexuality is as permanent a feature of the human condition as heterosexuality. Nothing is gained in denying this. But neither should we deny that the two are inherently different. The gay marriage movement denies this difference in order to borrow "normalcy" from marriage. Thus, it is a movement born more of self-denial than self-acceptance, as if on some level it agrees with those who see gays as abnormal.
[/font]
[font=Garamond, Times]Same-sex marriage is not a civil rights issue.[/font]
[font=Verdana, Times]
BY SHELBY STEELE
Saturday, March 20, 2004 12:01 a.m. EST
It is always both a little flattering and more than a little annoying to blacks when other groups glibly invoke the civil rights movement and all its iconic imagery to justify their agendas for social change. I will never forget, nor forgive, the feminist rallying cry of the early '70s: "Woman as nigger." Here upper-middle-class white women--out of what must have been an impenetrable conviction in their own innocence--made an entire race into a metaphor for wretchedness in order to steal its thunder.
And now gay marriage is everywhere being defined as a civil rights issue. In San Francisco, gay couples on the steps of city hall cast themselves as victims of bigotry who must now be given the "right" to legally marry in the name of "equality" and "social justice." In the media, these couples have been likened to the early civil rights heroes whose bravery against police dogs and water hoses pushed America into becoming a better country. "I don't want to be on the wrong side of history," a San Francisco radio host said about gay marriage. "Maybe we're looking at thousands of Rosa Parks over at city hall."
So, dressing gay marriage in a suit of civil rights has become the standard way of selling it to the broader public. Here is an extremely awkward issue having to do with the compatibility of homosexuality and the institution of marriage. But once this issue is buttoned into a suit of civil rights, neither homosexuality nor marriage need be discussed. Suddenly only equity and fairness matter. And this turns gay marriage into an ersatz civil rights struggle so that dissenters are seen as Neanderthals standing in the schoolhouse door, fighting off equality itself. Yet all this civil rights camouflage is, finally, a bait-and-switch: When you agree to support fairness, you end up supporting gay marriage.
But gay marriage is simply not a civil rights issue. It is not a struggle for freedom. It is a struggle of already free people for complete social acceptance and the sense of normalcy that follows thereof--a struggle for the eradication of the homosexual stigma. Marriage is a goal because, once open to gays, it would establish the fundamental innocuousness of homosexuality itself. Marriage can say like nothing else that sexual orientation is an utterly neutral human characteristic, like eye-color. Thus, it can go far in diffusing the homosexual stigma.
In the gay marriage movement, marriage is more a means than an end, a weapon against stigma. That the movement talks very little about the actual institution of marriage suggests that it is driven more by this longing to normalize homosexuality itself than by something compelling in marriage. The happiness that one saw in the faces of the newly married in San Francisco seemed to come primarily from the achievement (if only illusory) of ordinariness. After all, many of them had lived together into old age. Love does not require marriage but, for gays, ordinariness does. And happiness for these couples was in the imprimatur of ordinariness.
But marriage is only one means to innocuousness. The civil rights framework is another. To say that gay marriage is a civil rights issue is to imply that homosexuality is the same sort of human difference as race. And even geneticists now accept that race is so superficial a human difference as to be nothing more than a "social construct." In other words, racial difference has been made officially innocuous in our culture, and its power to stigmatize has been greatly reduced. Evidence of this is seen in the steady, yet unremarked, rise in interracial marriage rates for all of our races. So if gay marriage, like race, is about civil rights, then homosexuality is a human difference every bit as innocuous. Thus, America should treat homosexuality like it treats race and give gays the "right" to marry as it once gave blacks the right to vote.
So gays benefit from the comparison to both race and civil rights, and this has provoked hostility and even outrage in black America. Black leaders as liberal as Jesse Jackson have distanced themselves from the gay marriage issue, and among black churches an actual movement against gay marriage is unfolding. There is a religious dimension to this, but more broadly there is a simple resentment at having blackness implicitly compared to homosexuality.
The civil rights movement argued that it was precisely the utter innocuousness of racial difference that made segregation an injustice. Racism was evil because it projected a profound difference where there was none--white supremacy, black inferiority--for the sole purpose of exploiting blacks. But there is a profound difference between homosexuality and heterosexuality. In the former, sexual and romantic desire is focused on the same sex, in the latter on the opposite sex. Natural procreation is possible only for heterosexuals, a fact of nature that obligates their sexuality to no less a responsibility than the perpetuation of the species. Unlike racial difference, these two sexual orientations are profoundly--not innocuously--different. Racism projects a false difference in order to exploit. Homophobia is a reactive prejudice against a true and firm difference that already exists.
Institutions that arise to accommodate these two sexual orientations can never be exactly the same. Across time and cultures, marriage has been a heterosexual institution grounded in the procreative function and the responsibilities of parenthood--this more than in either love or adult fulfillment. Marriage is simply the arrangement by which humans perpetuate the species, whether or not they find fulfillment in it.
The true problem with gay marriage is that it consigns gays to a life of mimicry and pathos. It shoehorns them into an institution that does not reflect the best possibilities of their own sexual orientation. Gay love is freed from the procreative burden. It has no natural function beyond adult fulfillment in love. If this is a disadvantage when children are desired, it is likely an advantage when they are not--which is more often the case. In any case, gays can never be more than pretenders to an institution so utterly grounded in procreation. And dressing gay marriage in a suit of civil rights only consigns gays to yet another kind of mimicry. Stigma, not segregation, is the problem gays face. But insisting on a civil rights framework only leads gays into protest. But will protest affect stigma? Is "gay lovers as niggers" convincing? Protest is trying to hit the baseball with the glove.
The problem with so much mimicry is that it keeps gays from evolving institutions and rituals that reflect the true nature of homosexuality. Assuming, as I do, that gays should have the option of civil unions that afford them the legal prerogatives of marriage, isn't it more important after that to allow quiet self-acceptance to lead the way to authentic institutions? The stigmatization of homosexuals is wrong and makes no contribution to the moral health of our society. I was never worried for my children because they grew up knowing a gay couple that lived across the street, or because several family friends were gay. They learned early what we all know: that homosexuality is as permanent a feature of the human condition as heterosexuality. Nothing is gained in denying this. But neither should we deny that the two are inherently different. The gay marriage movement denies this difference in order to borrow "normalcy" from marriage. Thus, it is a movement born more of self-denial than self-acceptance, as if on some level it agrees with those who see gays as abnormal.
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