By Carlos Motta and Cristina Motta (editors)
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Extra info for We Who Feel Differently
30 31 María Mercedes Gómez contributes to this line of reasoning adding that “(…) the reforms generated by same-sex couple marriages do not produce any changes in society; they consolidate a given value; they reproduce the liberal model of marriage and family, and there is absolutely no type of threat to what Judith Butler has called the idea of ‘Nation,’ which is actually jeopardized by adoption. Adoption renders what is happening in Latin America evident: Some statistics say that 20 percent of the families are traditional families; the rest are other kinds of families, not necessarily homoparental ones.
There was a taboo around that question. I think this shifts an understanding of sexuality as a division between a friend and a partner. ” This expanded notion of affection within gay and queer cultures, which represented an alternative way of loving in the past, largely got lost within contemporary political rhetoric. American novelist Edmund White reflects on the way the gay community in the 1970s, “(…) looked down on monogamy and I think the gay leaders of the 1970s would be appalled to see how many gays now want to be married and monogamous.
I would say the majority of us grew up in the ruins of marriage. Why are we now saying that is what we want? What does marriage mean? ” Ryan Conrad, American queer activist and founding member of the collective Against Equality delivers “ (…) a materialist class critique to actually talk about marriage, to wipe away this gloss of affect that portrays marriage as being about love and family, when it is actually a social contract between two people and the state and the transfers of property, power and money between them.
We Who Feel Differently by Carlos Motta and Cristina Motta (editors)