I have been teaching Italian for nearly ten years now and have never come out to my students. For some reason the words “I’m queer” never seem to come up when we are conjugating verbs or figuring out how to use direct object pronouns with the present perfect of transitive verbs. After class last week a student in my Italian 300 advanced contemporary culture class came up to me and said that he had never been in a class where the students were encouraged to play with the messiness of ideas and language, that especially in his language classes, instructors are quick to fill in the blanks with unknown vocabulary words or spell out “correct” ways of reading and interpreting. I realized that while my sexual and gender identities never necessarily make it to the blackboard, I am attempting to queer the space of the classroom and the approach to self-expression in language learning in a way that acknowledges the power of the form in order to push past it.
On the one hand the “straight” is a strict adherence to semantic and lexical structures and carries, especially among academics, a certain level of moral rectitude.
The queer, on the other hand, is the messiness of the relationship between the idea and its expression, favors the investigation of possibility within word choice, neologism, structure and gender. Linguistic queerness in thus the spectrum of possible forms of expression that are produced by and through queer as a theoretical concept and not a sexual or gender identity.
While comprehension is always a goal, queer language is most interested in the speaker’s negotiation with the unstable self. From a Lacanian perspective we might say that the child had entered the social linguistic realm of the father (in his primary language) but has pushed passed this realm in search of another secondary language/father. (Does the primary language then become the mother in the triangle of self-formation? Is the symbolic world of the phallus a transsexual woman once the child seeks another phallic signifier? Or is it perhaps that the child has two daddies?) The instability of the self within this new space mirrors the instability of the prelinguistic child. There is no unity of self, there is no participation in the social order; there are ideas, their relationship to structures, and a space for play and experimentation.
This idea of play, of messy self-investigation through uncertain language must of course present itself very differently in an elementary language class where students are just learning the fundamental structures of language. The first step in any good coming out story is recognition, and language queers should be no different. Recognizing how political the gendered nature of the Italian language is (The feminine noun “casalinga” means housewife while the masculine noun “casalingo” means household product and not househusband) creates an awareness of language as a political tool and cultural construct. The errors that students make in elementary classes (“mangio tutti” = I eat everyone ≠ “mangio tutto” = I eat everything) should be discussed and “corrected” in a way that emphasizes the difference between the intention of the speaker and the meaning as perceived by the listener. What I am arguing here is that queer potential exists both in understanding the political constraints of the gendered nature of words and language use, and in refusing to participate in the rigidity of lexical correctness as long as the linguistic work that is done centers around the learner’s use and meaning.
In advanced language and culture classes (conducted entirely in the “target” language) the material is often taken from primary historical sources. At this point the basic and intermediate grammatical structures are taken for granted and most students focus on learning how to communicate their analysis of the texts being discussed. Refusing to be a walking dictionary I often encourage my students to talk through the difficult ideas using the words they have at their disposal. The discomfort is always tangible, but now, halfway through the semester, everyone allows everyone else the time and space to shape ideas and talk through linguistic possibility as they discuss their relationship with the texts.
I have always been fascinated by the doge meme, reading a post about doge grammar I realized its connection to this queer approach to language. The creator of the doge must have a solid grasp on primary language structures and intentionally mess them up. This “messing up” is actually the creation of a new language, a language based on the relationship between the linguistic and the visual structures within the meme. The social and cultural ideas are expressed through this dynamic relationship that relies primarily on the new language created by the word/image interplay. While I do not encourage my students to match unquantifiable nouns with adjectives of quantity that specify plurality, there is something valuable in the way that the incorrect grammar structures of this meme create new meaning in a new context, something reminiscent of the work being done to understand the self’s relationship to its own self expression when both are constantly and necessarily “works in progress.”
These ideas are very much works in progress. I must confess that I am concerned about the possibility that these ideas support a queer/straight binary that is not my intention in any way. Hopefully this will be the beginning of a conversation (understood as broadly as possible) about language, pedagogy and queerness.