Understanding the Essence of Link Building

Navigating Sydney's Digital Terrain

The Power of Local Partnerships

Crafting Compelling Content

Embracing Ethical Practices

Measuring Success and Iterating Strategies

Empowering Your Online Journey

Understanding the Essence of Link Building

Navigating Sydney's Digital Terrain

The Power of Local Partnerships

Crafting Compelling Content

Embracing Ethical Practices

Measuring Success and Iterating Strategies

Empowering Your Online Journey

Since he is not completely buying the story that Atlantis leads to racism, Tom Holland proposes a different reason for the anti-Atlantis zeal of certain academics: "And I think that one of the reasons why they like to cast Graham Hancock as a kind of gateway drug to white supremacy is that it gives them a kind of Indiana Jones vibe. ... To say they're taking on Nazis." (Ep02 39:24) Dominic Sandbrook adds sarcastically, "Right, they are fighting the good fight against the forces of evil." (Ep02 39:58), and Tom Holland concludes maliciously: "Yes. So rather than excavating pots, they're fighting fascism." (Ep02 40:01) The passage is accompanied by a lot of laughter.

So bringing into education materials based in Queer Theory, including so-called gender-critical perspectives that separate sex and gender** as though they are completely different phenomena, is meant to **make children activists in this disruptive, destabilizing mode of misunderstanding the world.

Queer educators damn themselves with their own words, so I’ll quote one more to illustrate one more core, often-repeated goal of Queer Theory in education. As explained by Hannah Dyer, a Canadian researcher, in a paper titled “Queer Futurity and Childhood Innocence,” the innocence of childhood and the established understanding of child developmental psychology all needs to be Queered. She writes, “Here, I help to illustrate how some of the affective, libidinal, epistemological, and political insistences on childhood innocence can injure the child’s development and offer a new mode of analytical inquiry that insists upon embracing the child’s queer curiosity and patterns of growth.” What is that about? This paper is specifically about and contains a section heading on “Queering the child’s innocence,” which is perfectly in line with what the “drag pedagogy” people want. Queer Theory in education is therefore so destructive that it aims to rewrite the innocence of childhood as an evil that prevents children from developing “queer curiosity and patterns of growth.”

That’s what Drag Queen Story Hour is actually about. It’s not about empathy—that’s a marketing strategy that is, in fact, a bit problematic. It’s about getting kids to discover any aspects of themselves that might be considered “queer” and developing those into a queer political stance that will be conflated with who they believe they are. More than that, they’ll be told they’re not truly allowed to be who that is, even though it’s who they really are. Society will object. Their parents will object. It has to be kept secret from their parents in case it isn’t affirmed by them.

Now, I’m not supposed to use the word “grooming” to describe this grotesque set of activities. It’s part of a major controversy—one the Pitt students showed up (potentially menacingly, but in fact as clowns) to protest outside. So I’ll ask a question instead. I’m going to show you something, and then I want to know what word am I supposed to use for this. This self-characterization for the program comes up shortly thereafter in the same paper.
Drag Queen Story Hour presents itself as “family friendly” in a way that it characterizes as a “preparatory introduction to alternate modes of kinship.” What does that mean?
It then says that the “family” in “family friendly” refers to a “queer code” for the “other queers [they connect with] on the street.” So they’re not just lying about the empathy but also what they mean by “family”—which is a “queer code” for a “new family” that Drag Queen Story Hour is teaching kids to be “friendly” to.
The paper repeatedly invokes the concept of a “drag family” for the kids too, and then the paper ends with “we’ll leave a trail of glitter that will never come out of the carpet.” What’s the carpet here?
Here’s the full quote of the “family friendly” part, so you don’t think I’m lying.

Queer worldmaking, including political organizing, has long been a project driven by desire. It is, in part, enacted through art forms like fashion, theatre, and drag. We believe that DQSH offers an invitation towards deeper public engagement with queer cultural production, particularly for young children and their families. It may be that DQSH is “family friendly,” in the sense that it is accessible and inviting to families with children, but it is less a sanitizing force than it is a preparatory introduction to alternate modes of kinship. Here, DQSH is “family friendly” in the sense of “family” as an old-school queer code to identify and connect with other queers on the street.

So, I’m asking. What word am I supposed to use for that? I know which one I can’t use, and that puts me at a complete loss.
So here’s how Queer Theory works. You can’t describe it unless you support it—just like a cult, one we now see targets kids. If you criticize it, that’s “hate.” The rumor widely printed about me is that my using that word, “groomer,” to describe that, above, implicates me in some social crime called “anti-LGBTQ hate,” which is very bad, very serious, and utterly toxic. It’s not just “harmful rhetoric” but a “conspiracy theory.” I am a very bad person, apparently, for naming the obvious, not as a result of inference or guesswork but from their own proudly printed writings.

Here’s the truth: Gays and lesbians fought for decades to break the public perception that they are predators and groomers of children. Here’s the lie: That’s who and what I’m talking about when I criticize their theory and activism, which is the very groomery thing I just described previously, in their own words.
The truth is that “queer” used to be a slur for gay people, one many activists took to describe themselves in defiance of prejudice and bigotry. The lie is that Queer Theory ever represented a civil rights movement for anyone. It’s a destructive form of radical activism that actually historically opposed gay civil rights and equality. Why would it do that? Because gay equality and acceptance would normalize being gay within society and legitimize gay people as fully equal members of society, and Queer Theory is, by definition, radically opposed on principle to anything normal and legitimate. They even have a word for it, homonormativity, which is also very bad.

In contrast, Kathryn Bond Stockton (Citation2009) suggests a metaphor of queer “sideways growth” that is possible for all children (regardless of gender or sexuality). This framework, which counters dominant thinking about child development, is not directed towards a predetermined endpoint of growing up, but rather functions as an irregularized broadening of children’s own interests, abilities, and eccentricities on their own terms.
Here, it is important to differentiate between “queer” as an identity that individuals claim for themselves and “queer” as an analytic. Many people, including both authors, use the word queer to describe ourselves. Although queerness refuses crystallized meaning, our use of the term in this article generally refers to our desire to practice an embodied political resistance to confining constructs of gender and sexuality as they are produced by the institutions and social relations that govern our lives. As an analytic frame, however, “queer” is not limited to the individual person. Queer theory can be used to examine how often-impossible standards of normalcy are formed, not only through institutional categorizations of gender and sexuality, but also through social expectations produced through the racialized structures of capitalism that are inextricably intertwined with that hierarchy (Cohen, Citation1997; Ferguson, Citation2004, Citation2018; Muñoz, Citation2009; Robinson, Citation1983; Snorton, Citation2017; Spade, Citation2011).

Throughout history and into the present, tremendous effort has been devoted to managing how children understand and embody gender (Gill-Peterson, Citation2018; Sedgwick, Citation1991). From their inception, institutions within the modern nation-state – the medical clinic, the courthouse, the asylum, the prison, and the school among them – have established and policed the borders of gender (Foucault, Citation1977). Here, we emphasize that within the realities of our lives, gender never exists in isolation. Instead, the sets of lines drawn across living minds and bodies intersect with the countless lines drawn across the living world by centuries of global imperialism and colonialism enabled by ideologies of white supremacy (Bhattacharyya, Citation2018; Combahee River Collective, 1977/Citation2017; Crenshaw, Citation1991; Davis, Citation1983; Spillers, Citation1987). To state it plainly, within the historical context of the USA and Western Europe, the institutional management of gender has been used as a way of maintaining racist and capitalist modes of (re)production. Trans studies scholar Jules Gill-Peterson (Citation2015) argued that, within this context, childhood is positioned as a form of “futures trading” wherein categories of human-sorting (e.g. race, class, gender, sexuality) play the role of “economic coefficients” that produce material consequences for the trajectory of children’s lives (p. 185).

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• Witness the clash of cricketing giants in one of the most anticipated matches of IPL 2024.
• Experience the thrill of live cricket action as two powerhouse teams fight for glory.
• Engage in heated discussions, predictions, and banter with fellow cricket fans on Reddit!