Coda: Asexual Awareness Week and the Future of Queer Theory

Last week, I completed the Safer People, Safer Spaces training my university offers to learn better ways to be an ally, whether you’re a member or a supporter of the queer community. One of the activities we did involved matching vocabulary words (like lesbian, heteronormativity, drag, M2F) to their definitions and then discussing what we learned and what confused us. One of the words was asexuality, and to my surprise, no one had any questions about it!

In most settings, this is definitely not the norm. Even though, as one blogger pointed out, the US is home to more asexuals (or, as some prefer to be called, aces) than it is to Muslims, breast-cancer survivors, and Yale graduates, asexuality is not on most people’s radars. Even those within the LGBT community are sometimes unaware of asexuality as an orientation — indeed, the “A” in LGBTQIA+ more often stands for “ally” than “ace.” Thus, Asexual Awareness Week (this year, October 26–November 1) occurs at the end of LGBT History Month. Today, I’m going to sketch out the ways the conversations I see happening inside the asexual community might shape the queer theory of the future.

Only a handful of scholars in the humanities are doing research on asexuality studies.¹ Nevertheless, the language of asexuality as it exists in the everyday praxis of aces has been invaluable to helping me reconsider the ways we think about desire and relationships in texts. Because asexuality — that is, the absence of sexual attraction — does not preclude the formation of other attractions, aces have developed a vocabulary set to describe those experiences. They distinguish between sexual, romantic, affective (“friendly”), and aesthetic attraction, and the different conditions under which these occur and the objects that these take. For instance, “homoromantic” describes someone who falls in love with those of their same sex or gender; a “demiromantic” is someone who falls in love only after a long friendship; an “aromantic” doesn’t fall in love, but might desire intense friendship.²

These desires are not new, and certainly aren’t limited to aces: John Henry Newman’s romantic friendships look very much like the intimate relationships of a homoromantic ace, but the chaste “seraphick love” that John Evelyn and Mary Godolphin shared in the seventeenth century could be conceived of as a queerplatonic relationship of two otherwise sexual people. What is new is the way these words examine phenomena whose existence and uniformity have been taken for granted.

Sometimes, the impulse to name certain desires can overwhelm the desires themselves, but what I think these concepts highlight is the plurality of ways in which people form attractions and desires, and that their objects need not be so neatly aligned. For instance, considering the ways in which Doyle’s John Watson might be simultaneously heterosexual (marrying and having a child by Mary Morstan) and homoromantic (in romantic love with Sherlock Holmes) helps us to grasp how a person can desire two objects in different, non-competing ways. In a way, asexuality has done for romance and sexuality what Judith Butler has done for gender and sex, by uncoupling one from the other (pun intended).

But the asexual community, of course, is not without its controversies. Some people don’t think that asexuality should be lumped into the LGBTQ+ “alphabet soup” because it’s technically not a sexual orientation but rather a not-sexual orientation. This, I think, ignores the great potential for intersectional solidarity, as homoromantic and trans* aces face oppressions that are very similar to those faced by their allosexual counterparts, and heteronormativity limits the experiences of sexual nonconformists indiscriminately.

Some have also criticized how white the movement is, with writers of color like Alok Vaid-Menon describing how to claim asexuality as an identity feels like a betrayal of their race. Some identity communities have long been de-sexualized as a means of discipline and disenfranchisement. Thus, self-describing as asexual plays into these enduring stereotypes, which certainly need dismantling. The asexuality leadership has been surprisingly self-reflexive about how race and gender authorizes (or fails to authorize) the perceived legitimacy of certain sexual orientations. At the same time, however, it’s no less important for us to question those structures that make sexuality compulsory, while we remain sex-positive.

I think the definition that we had to match at training put it best: “Each asexual person experiences things like relationships, attraction, and arousal somewhat differently.” Just delete “asexual” and you’ll have described everyone. As queer studies develops, we’re thinking more plurally to account for the many and colorful ways that our experiences and identities intersect, shaping our selfhoods and our positions in our communities.

Notes

1. NWSA’s Asexuality Studies Interest Group and the conference panels it has coordinated has been my primary source for asexuality studies in the humanities.
2. The Huffington Post put together a handy simplified infographic to depict this.

Ashley O’Mara is a first-year PhD student and University Fellow in the English department. She studies Ignatian imagination and representations of sacred femininity in Early Modern poetry. In her free time, she writes creative nonfiction and reads BBC Sherlock fanfic “for research.”

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