Almost like a kind of ‘Protocols of the Elders of Zion’ for the queer-supremacist set

Vivek Shraya’s What I Love About Being Queer (perverse official orthography: What I LOVE about being QUEER) is the companion volume to his home video about the wonderful horrible life of a queer. (And/or a vizmin, as these characteristics border on inseparable, as we shall see.) Its first-person accounts, illustrated by often-self-incriminating photographs, are a user’s manual for “queers” and a manifesto for the queer-supremacist set, which will not be happy until the last gay man is dead. Unfortunately for us, that is going to happen. Queers are doing every single thing they can to hasten our demise. Queer kills gay dead.

These young nonwhite queers consider themselves oppressed and victimized and “racialized” and colonized and discriminated against. That just means that men and women who aren’t queer think these kids are weird and aberrant – true in those observers’ eyes. But what these queers and their apologists aren’t telling you is that they have the upper hand in what gasping vestiges of “the gay community” still exist. The entire gay culture is aligned with queer causes, thinking, philosophy, ideology.

And because progressives vote a straight ticket and influence the mere liberals who run every civic institution that isn’t the cops or the army, the queer way of life is being actively implemented at the legislative and policy levels. Transgender students get to decide how they’re addressed and which dressing rooms they use in Toronto District School Board schools, for example, and a penis is a female organ as far as the Ontario Human Rights Tribunal is concerned. Transgender is the core queer concept, and it is being shoved down our throats like a ladystick.

There is no gay in queer. There are only shades of trans. These are their stories.

The puppetmaster: Vivek Shraya

Of course I believe his tales of being pushed around in school back in the day, but something Shraya doesn’t want you to focus on is the disparity between his image as a heavily Othered racialized queer minority and the fact he’s a kid from fucking Edmonton.

The book’s Introduction:

I was reminded of an incredible play I had seen [where] one of the protagonists is killed because he is queer. I should provide a spoiler alert, but the truth is that would be redundant. This could be any play. I can’t count how many times I have watched a queer person die, usually as a result of violence, on stage or on screen. Is it possible to measure the impact of this kind of representation?

If Shraya weren’t born yesterday he’d already know he doesn’t need to “count” how many “queer person[s]” die on stage or screen, nor go to the trouble to “measure the impact” of it, because Vito Russo did it 30 years ago! (Queers: “Who?”)

Today’s queers: Uniquely victimized, the first generation to be so victimized, more victimized than any queer generation. And always the last to know.

Later Shraya discloses another fact about himself: That he has a comfortable sinecure inside the walls of queer-positive academe, though admittedly at the low-rent George Brown College. (Actually, that isn’t fair, because seemingly all urban colleges and universities in Canada have the same queer student atmosphere. They run the gamut from, I guess, George Brown to York – a gamut from Y to Z, to paraphrase Dorothy Parker. [Queers: “Who?”])

Visitors to Shraya’s office have asked “Is this just a phase?” The answer he doesn’t want to give to male queers who visit him is “Yes.” Some of these guys are in for a rude awakening when they hit their late 20s. For them, queer will have been simply a phase and they will suddenly want to be accepted by men.

I don’t really see any diversity here, Vivek

Shraya recounts how he began filming visitors in his “tiny kitchen.”

It became very clear in the filming that there would be no way for this film to fully represent the queer spectrum, despite my best efforts to feature queers from different age groups [and] racial backgrounds and with diverse gender presentations and politics. But there was also something exciting about the answers in the film not being exhaustive.

No gay men or QuAIA opponents or Conservatives were featured, let alone harmed, in the making of this film.

Looking at the book, I see no diversity at all in “politics,” to the extent discussed; almost none in “gender presentation”; and basically none in age, since these are mostly college-age adults, sometimes teens. I’m not sure Vivek Shraya actually knows any gay men (or any men), so it is absurd to imagine we would cram our decaying and unwanted selves into a tiny kitchen to answer a question whose premise is a declaration of war.

This is the problem with queers and “diversity.” They pretend not to see race, but they’re obsessed with it. Those appearing in this book must surely think its cohort is highly diverse because whites are a minority in it. Just to admit that is to admit their obsession with race. Nor is this group diverse in “gender presentation”; all genderqueers and queers and transgenders are in the same category, whether they know it or not, and most of these people are gender-nonconformant (that’s the category).

Queers think gay means gay White male. Two of those are the worst possible things a human being can be, which doesn’t make the third one look all that great by comparison. Criticize any aspect of queer and they immediately call you racist. They do that because, in their mental image, queers are nonwhite by default (like cats are female and dogs male). Twenty gay White males in a room cannot be queer and are racist till proven otherwise. Twenty nonwhites in a room are queer and diverse even if proven otherwise.

A book broadly composed of gender-nonconformant nonwhites who agree on everything is not “diverse” at all. Here too they will be the last to know.

By the way, I ran the numbers. (Just like they did in South Africa. Queers do it, too – but they count backwards. If your group is nothing but White males, they’ll count down to zero and let you know about it pronto!)

• White 40; non-White 56; ambiguous race 6 (plus a furry named Horse; is his horsecock a ladystick?)
• Male 43; female 46
• MTF: 5 imputed, 2 stated
• FTM: 3 imputed, 2 stated

Vizmins in the book are queer well beyond their actual population slice in Toronto or Canada. The philosophy here seems to be “We already aren’t White, so we might as well be queer.” Go tell that to James Baldwin. (Queers: “Who?”)

Queer Bingo

What I Love About Being Queer buzzword watch!

1. validate

2. intersections

3. bend sex and gender

4. assigned

5. role

6. norm

7. code

8. Two-Spirited

9. alternative

10. conforming

11. gender binary

12. diversity

13. questioning

14. identities

15. solidarity

16. challenge

17. fluid

And, in centre square: heteropatriarchy (“Paul Lynde for the block”).

Takedowns

These queers signed up for this project and cannot expect to escape criticism. Queers hate having their self-descriptions questioned and especially loathe being “misgendered.” So lemme go right ahead and do all that when the observable facts support it. In other words, let’s take these queers down a notch. It’s the least they deserve. But don’t cry for Queer, Argentina: They’re still winning.

• Charm Torres (no relation), “[i]mmigrant from Philippines, living in Toronto, Canada,” lauds “all the eye candies that make my heart swell. You are all so beautiful.” She says this while modelling a fur scarf. (I kid, Charm: You told me it’s fake!)

• Fur? You ain’t seen nothin’ yet. How about eye of newt? Fawzia Mirza (emphasis hers):

  What I love about being queer is that it means coming into my power. It means being free the way “they” don’t want me to be. It means being a witch.

  Pro tip, Z: Voodoo dolls are RAYSISS.

• Then there’s the case of Simon Crowley of Edmonton, the book’s sole ginger. Or so his photo suggests. But every other picture I can find online shows a full head of black hair. Sadly, then, I lack the factual basis to give you my analysis of how progressives’ putative responses to queer gingers loop all the way around to bite the tail of Aryan Nation’s.

  He’s credited as the designer of Vivek Shraya’s Web site. I see further documentation of that fact on Crowley’s professional site, which actually overlaps with my interests well more than even his being a ginger does. But Crowley was uniquely nasty in rejecting my inquiry, even while going so far as not top-posting his E-mail. (Who taught him to be so mean?) The difference between us is this: I would still support and assist him in our overlapping interests, whereas Crowley, defying the propaganda of queer commitment to open debate, won’t even answer fact-checking questions.

• RCW of Toronto, I do not see how this qualifies as “queer”: “having all my old boyfriends and exes on my Christmas-card list.”

  Also, Christmas is colonial and Islamophobic.

• Alison from Edmonton sounds a lot like a standard-issue lesbian: “What I love about being queer is that I get to be with her.”

• Which is worse here?

  • “Being queer means being free with my sex and not letting my gender/orientation/identity limit my sexual fluidity.”

  • “Not having my relationship with my partner entangled in gender roles.”

  The latter. Why? It’s from Tim McCaskell, Canada’s queer-in-chief, QuAIA subversive, and enemy of gay men everywhere. (Didn’t he used to be one? By the way, McCaskell’s “partner” is Richard Fung, a racialized gay male immigrant of colour. They’re both guys, but you can’t tell them that.)

  The former quote is from Jazz Kamal, who needs to come to grips with the fact she’s bisexual, not queer, and does not have as many genders as a deck has cards.

• An obvious black man states that he identifies “as a Two-Spirited, gay-male person of colour.” I know somebody like that – a blue-eyed gay black Micmac – but in Jelani Ade-Lam’s case, I’m not buying it. (There sure are a lot of Ades-Lam in this book.)

• Bo Siu is a mixed-race butch dyke straight off the assembly line. Counterfactually, she calls herself “unconventional” and blushingly admits to “the strength to be me, without conforming to the typical gender binary.” She ends her remarks with “What I love about being queer is that it’s about heading in the direction that is connected to the authentic force within you.”

  Does that apply to gay men, Bo? What if you’re a gay man who wants to join the army?

  How about if you’re a radical feminist who wants to meet other women in the absence of men and MTFs?

  Are any of those people still queer, and should they be allowed to exist?

• The hipster contingent is represented by the DJ calling himself Scooter McCreight. (I’ve argued with this defiled tranny apologist on the Instagrams.) Hipsters and queers are almost undifferentiable. Except maybe if you unexpectedly confront a straight hipster with unclothed ladystick or transman vag, at which point he’ll suddenly make the distinction quite clear to you, thanks.

• Emanuel Alec Ilagan: “[Q]ueerness doesn’t seek the erasure of others’ personal histories.” Queer wants to eradicate gay and eradicate biological sex. Queer rewrites history.

  Ilagan could accept his own words are true solely if the only people he hangs out with are other queers and transgenders. In that bubble, everyone’s “personal histories” are indeed cherished. (The weirder the history, the better. Someday you’ll finally realize you’re trans!)

  Anyway, I asked him about the foregoing, and he responded thus (excerpted):

  For me, I identify as a gay male as well as a queer person, not one or the other. The latter term allows me to identify with a community that spans more than what the former entails, however. To me, a masculine older gay male might self-identify as queer as well, though they are welcome to not do so as well…. I don’t believe I’ve eschewed gay culture by identifying as queer, but I do think that in doing so, I’ve added another dimension to my identity and its relation to others.

  Let me be the first to advise Emanuel that gay and queer actually are mutually exclusive as practised today. Even if one disagreed, the minute you call yourself queer you can’t take that back and just revert to being gay. Queers will ignore your reversion the way they deny that changing your sex is reversible.

• A run-of-the-mill flamboyant black gay male, Chy Ryan Spain, waxes unendurably about “queer fashion and æsthetics. It’s a way of challenging social norms and finding community,” he says, as if he never endured season after season of hot-swappable gay contestants on Project Runway. (“I ain’t no glamour boy. I’m fierce!”) He continues in that vein, making less and less sense, until he explains how queer lets you “find out what types of bodies are actually inspiring, interesting, provocative, or sexy to you.” (Men with vaginas and ladies with sticks, Chy?)

• Speaking of oppression bingo, the black-lesbian-in-a-wheelchair scenario reaches its apotheosis with Edward Ndopu. Here are his exact words and wordspaces.

  

  Queer fits. It fits because it encapsulates the dynamism of my sexuality without imposing restrictions on my gender expression. Queer makes room for my femme ness and dis ability embodiment in a way that gay and same gender loving doesn’t. For me, queer means radiant darkness, radical love, and a million and one ways to resist and decolonize.

  Dude. Nobody’s queerer than a black queer in a power chair. This queer can tell anybody to check their privilege, even “queer woman with a disability” Tracy Whitfield, and their only comeback is to sit there and fume. Ed, you win the tiara.

• This trump-card aspect – I have more oppressions than you, so I am as MasterBlaster ruling BarterTown – is (dis)ably articulated by Melannie Gayle, who is visibly black and Black by her own definition but is datelined Haudensaunee and Mississauga of New Credit Territory:

  When I came out and found my people, not only was my queer identity held with love and respect[,] but everything else about me that is seen as “deviant” in norm society was welcomed!

  Well, yeah. You’re a black Indian with a disability, so you’re queer until proven otherwise. We’ve been through this already.

• Obviously one of the White people here is going to apologize for being White, and that tiara sits on Sarah Fobes’s head. (Queer “gives me a great perspective on privilege and oppression. In one sense, I’m part of a very privileged world: I’m a [W]hite Canadian.”) She has the gall to call herself privileged as an anglo in Montreal who is silently despised by basically everyone on the Metro every time she opens her mouth.

  Incidentally, I suspect he suname is missing a lette, but that’s had to veify.

• I met other queers who were doing all this amazing work… like fat-solidarity work and Palestine-solidarity work.

  Chelsey Lichtawoman, Michfest called. You left your CPAP machine on the Land.

• Actually, I do like Ryan G. Hinds’s point, which he could easily have made without angering and alienating readers: “We go back centuries. Wherever there are people in the world, there are _____ people.”

• Page 51 manages to put the word “man” in quotation marks from two different subjects. (Queers think “man” is like “unicorn.”)

• Taylah:

  What I love about being queer is that it’s fluid. There is no box

  unless surgically constructed.

• Most deluded queer? Nikki López: Queer “tells you absolutely nothing about me upon first hearing it.” Yeah, but a glance clears everything up, Nik. You aren’t fooling anybody.

• There are all these weird (“racialized,” “Other”) Indic dudes from “Dubai.” Guest workers, or just rich? Anyway, they too are kidding themselves and are at great risk from the Muslims who surround them. I welcome them as legal immigrants or refugees to Canada, where they will be much safer.

• Anni Spadafora lays down some dope queer theory – you kids still say that? – about how “[f]at bodies in queer spaces are, in so many ways, landmarks and locations.” I basically stopped there because she obviously didn’t twig to what people would think if you put “landmarks” and “fat bodies” in the same sentence.

  Fat is also great for “disrupting ideas around health.” Mustn’t tempt fate, Anni.

  By the way, do all these fat-is-a-feminist-issue and fat-is-healthy theories apply equally to Rob Ford, or is he the wrong kind of fatty?

• Sara B. from Edmonton, let me be the first and only person to tell you that “[g]etting to be part of gay curling… in Alberta!” is not a benefit of being queer but of there having been gays who started curling clubs in Alberta. Queer did not let you curl with gays!

• Chanelle Gallant, half of which is a fine Maritime name, will in all likelihood come to regret her photograph. It shows Gallant on some kind of pedestal, as at a performance-art installation, wearing a tailored garbage bag and fuchsia nylons.

  Or will she regret her words more?

  I never fit within heteropatriarchy. I’m too bossy, too sexual, too loud. Being queer has offered me community with other women like me, women who are beautifully perfect already.

  If this isn’t a tranny, I’ll be an Adam’s apple. If she’s “perfect already,” why did she need to be manufactured, if my guess is correct? And isn’t she saying that women who aren’t too bossy, too sexual, too loud are imperfect?

• Kiley “Not Cyrus” Way described herself as “a genderqueer trans woman” who thus “stand[s] out from the other Queers.” Sorry, no, Kiley. Genderqueer and trans are the minimum donation to the pay-what-you-can community delusion that is Queer.

• I pity the hapless child of the notorious triple-barrel-named Syrus Marcus Ware, growing up as ze does in an oppressive ideological construct that, while comparable to fundamentalism, masquerades as its opposite.

  I love midnight queer dance parties in the park, being there for each other in ways that birth families sometimes aren’t, queer parents and my gayby in tiny rainbow leggings.

  So then: Was S.M. Ware rejected by his “birth family” (he’s black; run the odds), and does the pain of the genderqueer father now visit itself upon the son?

  What happens if, despite presumed discouragement, the kid grows up to be a rough tough hetero dude who is just mortified by his mothering father? We talk a lot about accepting our queer children. What about those children’s acceptance of their genderqueer parents? (He wouldn’t answer questions.)

  And wasn’t this all well and truly covered by Rikki Beadle-Blair on Metrosexuality?

  (Incidentally, Ware’s praise of “people who have challenged me in powerful ways on this journey towards something new” surely does not include masculine guys who like being both those things. And I would dearly love to interview his identical twin.)

• Tenniel Hanson captains her ship into an easily-avoided iceberg.

  It’s like there is a box that everyone feels they have to fit into.

  Sometimes surgically constructed. (Keep up, Tenniel!)

  “There is an opportunity for me to… rock whatever gender I want,” she says. You know that catchphrase we’re supposed to regurgitate to overly feminine White gays? It’s “You are not a strong black woman.” Tenniel, you are a strong black woman. Work it.

• Here’s what men and women will discover a century from now in the Queer Toronto Time Capsule. They will discover Sze-Yang Ade-Lam, the bullies of whose youth called him “nonsexual” and a “pervert,” declaiming:

  What I love about being queer is the journey it had led me on to love myself and all the amazing qpocs+a (queer people of colour and/or allies) who are embedded in that journey.

  Setting aside the textbook reverse racism, imagine archaeologists digging this up and trying to read it without the equivalent of a Rosetta Stone. Baffled, they’ll ask around and discover somebody Ade-Lam knew mouldering in an old folks’ cryocamp. Spry at 127, still kickin’ it oldschool in crimson diaphanous robes as if on a rocky outcropping on Saskatchewan’s ocean coast, the friend’s memory is a bit wonky due to the prion-like side effects of all the designer hormones of his time. But when the archeologists link over to him, he gets a good rant going.

  “What’s that word we used? It had a + in it. We crazy back then, man. You think these tattoos are bad? We were putting pluses in words!”

  “OK, gramps, but what does—”

  “Don’t call me ‘gramps.’ We thought children were heteronormative. Anyway, I got my tubes tied in junior high.”

• You know those people who endlessly complain about wymmyn in nontraditional jobs? I see them on TV all the time, particularly on cooking shows, where wymmynz are always lamenting the lot of the female chef. “The food doesn’t know you’re a girl!” I often feel like shouting but usually only mutter.

  Here’s the ultimate in applying queerness-is-powerful lip gloss to endemic feelings of inferiority. Take it away, Kayla Bitten of “California, USA”:

  What I love about being queer is the ability to meet other queers. To connect, love and share something as rad and badass as my queerness and blackness. To be able to be queer in everything I do, from the application of my lipstick to the sway in my hips.

  Your lips ’n’ hips don’t know you’re queer, Kayla.

  What I love about being queer is visibly saying fuck you to the heteronormative world that deems queer invisible.

  No, K.B. Queer was always visible. (Didn’t you read Ryan G. Hinds?) It’s gay that was invisible, because, racist homophobes tell us, at least when you’re dealing with a black person you know they aren’t lying to you about being black.

• A classic turncoat and QuAIA supporter, the not-charming-enough Roy Mitchell, does what queers always do and rewrites history: “I remember when I was growing up, I couldn’t believe how queer people would look out for each other through such historic moments like the AIDS crisis.” (Which I guess was just a “moment,” long since passed?)

  Gay men and lesbians “looked out for each other” during the ACT UP era, which is what he’s really talking about here. (Though he’d probably rewrite that history too and call it the AIDS Action Now era.) We also looked out for the shunned and despised heteros suffering from AIDS. There were no queers involved; even though ACT UP was contemporaneous with Queer Nation, the word simply does not mean now what it meant then.

• Rae Spoon is just too fucking insufferable to quote.

• Mark Thomas of Toronto and Jude from Edmonton articulate irreconcilable definitions of sex and gender.

  • Mark: “What I love about being queer is acknowledging that I am an anatomical male but having the freedom to express myself through my feminine energies[.]”

  • Jude: “My sexuality and gender are whatever I want and feel them to be, no matter what my body and societal situation.”

  Mark, you’re male. I’m glad you admit it. Jude, please check with a urologist or gynecologist and trust what they tell you.

• When you get to page 72, you’re presented with four genderqueer bisexuals. As on any other page, really.

• Tegan (not Sara) is under the misapprehension that queer lets her have a girlfriend.

  Actually, lesbian did that, because that’s what she is.

  Then we have to start talking about law reforms and human-rights codes written and voted into law by assemblies of heterosexuals.

  Queer did none of that. Queer gets angry when you remind them. Handbags at dawn.

Someone who’s actually more of a threat than Vivek Shraya – his boss, Marilyn McLean

McLean is a mannish lesbian who gets her own entry in the book and an afterword.

• In her entry, she dares to name-drop “HIV/AIDS activism and the community that was created because of that activism.” This raised my hackles immediately, because, like the facts about Stonewall, I have come to expect queers to lie about ACT UP and what it accomplished. The queer lie about Stonewall is that transgenders led it. The queer lie about AIDS activism is that it was too White and male. Of course McLean does not make those statements. I wonder here if she actually believes ACT UP had grievous structural problems. I am confident she believes AIDS Action Now was on a par with ACT UP and must always be mentioned in the same breath. Ron Kelly and I disagree.

• “The kids in my family are there because they’ve chosen me and I’ve chosen them.” I’m sorry – how did your children choose you, Marilyn? And aren’t choices reversible? Couldn’t they choose to reject you later on? You did that to your own parents!

• Then there’s her afterword, written in impenetrable academese and something you have to see to believe. But to sum it up for convenience:

  • Acceptance and toleration are not enough (agreed)

  • My parents tolerated me but certainly did not encourage my butchness and desire to have kids. So I estranged myself from them (“I became more and more distant over time. My retreat from them began”)

  • She doesn’t just have brothers, she has “straight, more-gender-conforming brothers,” facts I suspect will come as a surprise to those guys

  • Absolutely every single thing is tied up with Indians and “Christian European nations… imposing rigid laws relating to family and sexuality on the nations they colonized.” To wit: “My understanding of the universe” – yes, the universe – “has been profoundly altered by my engagement in the process of decolonizing my own [W]hite settler identity and by listening to the voices of Indigenous peoples [continues for some time]”

  • Like Douglas Crimp, she thinks emotions are convertible – here, shame into anger

I mailed McLean a list of questions, which she didn’t answer. For her important positive-space work at George Brown College, Marilyn McLean earns over $101,000 a year. Let’s talk White privilege.

---

Queer kills gay dead

In olden days, boys would go through phases of pretending to like girls then shyly admitting they were bisexual (“deep down, everyone is”) then eventually getting a grip and realizing they were just gay.

Today’s queers all seem to think their lives are a game of Dungeons & Dragons. They can manifest any form they wish, and they choose their sexual and gender orientations by rolling d20.

At some later point in their lives, they’re gonna wake up and realize they aren’t special snowflakes. First of all, as I have already shown here, these queers are basically interchangeable anyway. They’re just interchangeably deluded.

They will wake up and realize they are actually gay, lesbian, or bisexual; that they are effeminate boys or mannish girls; and/or that they have sexual fetishes for trannies. All of which are A-OK in a free society, but what none of that is is “queer.” You’re just gay, lesbian, or bisexual. Don’t lie to yourself.

A few of these queer boys will suddenly realize they had spent a lifetime fearfully estranging themselves from men and will want to do something about it. They won’t know how.

I again assert the distinction, first articulated by an MTF transsexual, between people who want to become the other sex and professional transgenders. If you’re calling yourself transgendered, well, we don’t have to play along with that. Our lives are worth more to us than as walk-ons in your movie. Don’t lie to everyone else.

Queers’ youthful phase would be harmless, would be their own business, would be no worse than other youthful phases if their army weren’t backing actual gay men against a brick wall and mowing us down. Actually, lesbians feel this pain too, though it is different for them and may manifest itself as losing butch lesbians to the siren call of FTM. But let me talk about my own people here, before queer kills us off and the world forgets us.

Why was the queer of Queer Nation different from the queer of today? No Internet. I already was online during the era of Queer Nation (it’s been 21 years now), but almost nobody else was, and the Web hadn’t been invented yet. A minority of 1994-era queers were intellectuals with university pedigrees who had been corrupted by poststructuralist theory and its goiter-like outgrowth, queer theory. But only a few. And they had only as much reach as a meeting of Queer Nation or an issue of October.

But their ideas trickled down to the textbook permissive liberals who gave birth to gay kids. These were and are parents who can’t say no, and who, moreover, think girls are so equal to boys that the latter should act more like the former. By the Aughties, all those kids had online accounts in one guise or another. Raised in a soothing cocoon of Yes, exposed to crackpot ideas that seem as valid as anything else you read online, queers decided they transcended mere labels except of course for the one they chose. Everything else was passé. Gay became obsolete because, as with conspiracy theories, everything you read backed up your delusions to the hilt.

If you want a literary example of youth denying the past (queers won’t), read the last pages of The End of the World News, where kids onboard a spaceship that houses the last human beings deny there ever was an Earth. (“Your generation talks about a journey. Our generation knows we’re just here. We’ve always been here, right back to what they call the mists of myth. I don’t believe your story.” “We’ll always be here…. It stands to reason. We’ve always been here[;] we always will. All that stuff you told us is just lies.”)

Anyway, now these kids are graduating from colleges like George Brown and are in a position to implement their ideology. They are implementing it online and in real-life safe spaces that actually aren’t – and now, in educational films and a book that I cannot distinguish from propaganda.

Online idea magnification explains why queers today have strength in numbers. And they’re rewriting history. They do so via queer media, which marches in unfailing lockstep with queer ideology. Just try suggesting that LGBT is a lie, that transgenders have little or nothing in common with gays and lesbians, and that cisgender is hate speech and see how far you get. (You racist!)

When Conservatives rewrite history (no Conservatives are queer and vice-versa), it’s viewed as an outrage, a re-enactment of The Handmaid’s Tale, another reference queers won’t get. These young people, who have never heard the word “no” in their lives and certainly not from parents, teachers, professors, or college administrators, live in an eternal present that denies the past ever happened. They have strength in numbers, they own gay media, and it will take years or decades for them to grow the fuck up and come to their senses.

By that time, the last generation of gay men will be senior citizens (this means institutionalized, shunned, repudiated). Not very long afterward, what happened to Great War veterans (queers: “What war was that?”) will happen to us and the last of us will die out. Then there will truly be no gay, only queer. Gay men will then have lived through three holocausts (the closet and family rejection, AIDS, and queer), except we will not actually have survived that last one.

But human nature will not have changed. It never does. Today’s young queers will have grown up and realized that queer was just a phase and that it is a lie they told themselves, like closet queens in straight marriages. But there will be no alternative model to use. There certainly won’t be the alternative model based in actual truth and fact and history – gay and lesbian – and I’ve already told you why.

Queer is a supremacist movement. Queer (again) has commonality with Aryan Nation and White supremacists and apartheid South Africa in lying about history and reclassifying free people against their will and erasing the past.

Queer wants gay dead and will get its wish.