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1 " If Lacan presumes that female homosexuality issues from a disappointed heterosexuality, as observation is said to show, could it not be equally clear to the observer that heterosexuality issues from a disappointed homosexuality? "
― Judith Butler , Gender Trouble: Feminism and the Subversion of Identity
2 " Women are no longer required to be chaste or modest, to restrict their sphere of activity to the home, or even to realize their properly feminine destiny in maternity. Normative femininity [that is, the rules for being a good woman] is coming more and more to be centered on women’s body—not its duties and obligations or even its capacity to bear children, but its sexuality, more precisely, its presumed heterosexuality and its appearance. . . . The woman who checks her makeup half a dozen times a day to see if her foundation has caked or her mascara has run, who worries that the wind or the rain may spoil her hairdo, who looks frequently to see if her stockings have bagged at the ankle, or who, feelingfat, monitors everything she eats, has become, just as surely as the inmateof Panopticon, a self-policing subject, a self committed to a relentless self-surveillance. This self-surveillance is a form of obedienceto patriarchy. "
3 " I have chosen to use the terms lesbian existence and lesbian continuum because the word lesbianism has a clinical and limiting ring Lesbian existence suggests both the fact of the historical presence of lesbians and our continuing creation of the meaning of that existence I mean the term lesbian continuum to include a range—through each woman’s life and throughout history—of woman-identified experience; not simply the fact that a woman has had or consciously desired genital sexual experience with another woman. If we expand it to embrace many more forms of primary intensity between and among women, including the sharing of a rich inner life, the bonding against male tyranny, the giving and receiving of practical and political support; if we can also hear in it such associations as marriage resistance and the ‘haggard’ behavior identified by Mary Daly (obsolete meanings ‘intractable,’ ‘willful,’ ‘wanton,’ and ‘unchaste’ a woman reluctant to yield to wooing’)—we begin to grasp breadths of female history and psychology that have lain out of reach as a consequence of limited, mostly clinical, definitions of ‘lesbianism.’Lesbian existence comprises both the breaking of a taboo and the rejection of a compulsory way of life It is also a direct or indirect attack on male right of access to women But it is more than these, although we may first begin to perceive it as a form of nay-saying to patriarchy, an act or resistance It has of course included role playing, self-hatred, breakdown, alcoholism, suicide, and intrawoman violence; we romanticize at our peril what it means to love and act against the grain, and under heavy penalties; and lesbian existence has been lived (unlike, say, Jewish or Catholic existence) without access to any knowledge of a tradition, a continuity, a social underpinning The destruction of records and memorabilia and letters documenting the realities of lesbian existence must be taken very seriously as a means of keeping heterosexuality compulsory for women, since what has been kept from our knowledge is joy, sensuality, courage, and community, as well as guilt, self-betrayal, and pain. "
― Adrienne Rich , Compulsory Heterosexuality and Lesbian Existence
4 " Woman-identification is a source of energy, a potential springhead of female power, violently curtailed and wasted under the institution of heterosexuality. The denial of reality and visibility to women’s passion for women, women’s choice of women as allies, life companions, and community; the forcing of such relationships into dissimulation and their disintegration under intense pressure, have meant an incalculable loss to the power of all women to change the social relations of the sexes to liberate ourselves and each other. The lie of compulsory female heterosexuality today admits not just feminist scholarship, but every profession, every reference work, every curriculum, every organizing attempt, every relationship or conversation over which it hovers. It creates, specifically, a profound falseness, hypocrisy, and hysteria in the heterosexual dialogue, for every heterosexual relationship is lived in the queasy strobe-light of that lie. However we choose to identify ourselves, however we find ourselves labeled, it flickers across and distorts our lives. "
― Adrienne Rich
5 " Fundamental to a radical and lesbian feminist politics is the understanding that 'the personal is political'. This phrase has two interrelated meanings. It means that the political power structures of the 'public' world are reflected in the private world. Thus, for women in particular, the 'private' world of heterosexuality is not a realm of personal security, a haven from a heartless world, but an intimate realm in which their work is extracted and their bodies, sexuality and emotions are constrained and exploited for the benefits of individual men and the male supremacist political system. The very concept of 'privacy' as Catharine MacKinnon so cogently expresses it, 'has shielded the place of battery, marital rape, and women's exploited labor'. But the phrase has a complementary meaning, which is that the 'public' world of male power, the world of corporations, militaries and parliaments is founded upon this private subordination. The edifice of masculine power relations, from aggressive nuclear posturing to take-over bids, is constructed on the basis of its distinctiveness from the 'feminine' sphere and based upon the world of women which nurtures and services that male power. Transformation of the public world of masculine aggression, therefore, requires transformation of the relations that take place in 'private'. Public equality cannot derive from private slavery. "
― Sheila Jeffreys , Unpacking Queer Politics: A Lesbian Feminist Perspective
6 " [O]nce we give up on the idea that only heterosexuality is normal and that all human bodies are clearly either male or female, more and more kinds of bodies and desires will come into view. Perhaps also, one body may, in one lifetime, move through many identities and desires. The use of,queer’ then, is a deliberate political move, which underscores the fluidity (potential and actual) of sexual identity and sexual desire. The term suggests that all kinds of sexual desire and identifications are possible, and all these have socio-cultural and historical co-ordinates. "
― Nivedita Menon , Seeing Like a Feminist
7 " The historical record demonstrates that, on the contrary, many homosexuals chose heterosexuality and failed to maintain it because choice is less powerful than destiny. "
8 " Compulsory heterosexuality produces not the homosexual but differences, conflicts and hierarchies among homosexualities at the level of identity, culture, and politics. "
9 " A man's heterosexuality will not put up with any homosexuality, and vice versa. "
― Sigmund Freud , The Standard Edition of the Complete Psychological Works, 24 Vols
10 " Equally serious is the complaint that psychoanalysis as a medical practice is a form of oppressive social control, labelling individuals and forcing them to conform to arbitrary definitions of ‘normality’. This charge is in fact more usually aimed against psychiatric medicine as a whole: as far as Freud’s own views on ‘normality’ are concerned, the accusation is largely misdirected. Freud’s work showed, scandalously, just how ‘plastic’ and variable in its choice of objects libido really is, how so-called sexual perversions form part of what passes as normal sexuality, and how heterosexuality is by no means a natural or self-evident fact. It is true that Freudian psychoanalysis does usually work with some concept of a sexual ‘norm’; but this is in no sense given by Nature. "
― Terry Eagleton , Literary Theory: An Introduction
11 " The models we have, and the standards we are expected to maintain, come to us via heterosexuality as a normative state. Heterosexuality--whatever the current version of that concept happens to be--is unremarkable because it is the standard by which everything else is measured. That is heterosexual privilege. "
― Hanne Blank , Straight: The Surprisingly Short History Of Heterosexuality
12 " Make no mistake, hiding one's true self away in a closet and creating a facade of heterosexuality is not without its consequences. It may appear to have a degree of safety but from my experience they are very unhealthy places and do all kinds of terrible things to individuals psychologically, emotionally and behaviourally.....to say nothing of projection. The damage of the fear, shame, guilt and self-loathing that exist inside a closet are often reflected unknowingly in the external life of the individual. In or out of the closet; there is a price to pay. Each individual must weigh up the consequences of honesty, openness, secrecy and deception for themselves. Coming out, for most of us, is like an exorcism that releases us of the darkness we have lived in for years and caused us to believe awful things about ourselves. On the other side of the looking glass are freedom, light and life. "
― Anthony Venn-Brown OAM , A Life of Unlearning – a preacher's struggle with his homosexuality, church and faith