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On the surface, this looks like a lot like arguments of the past. Historically, the idea was that you can’t have kink and fetish on display because children might see. No doubt, tiny young humans seeing things that their parents don’t want is a concern that transcends sexuality and gender.

But what’s different in this 2021 iteration is the usage of “accessibility,” and its connection to the idea of consent. The idea is that, hypothetically speaking, a person — not just unsuspecting children with their parents — who shows up to Pride and sees an exposed piece of flesh or a glimmer of genitalia did not consent to it and could possibly be harmed by it, thus limiting their access to Pride. The solution, ergo, would be to have a non-sexual Pride that everyone could attend (but don’t accuse the solution of being “sanitized”).

Vaush’s solution for a place where people feel safe isn’t invalid. There are big parties and celebrations — comic book conventions come to mind — where consent rules have to be printed out and said aloud because of complaints about people crossing said boundaries.

But in the context of Pride, it’s complicated. Queer history is often about resistance to norms and embracing radical existence, so engaging in respectability politics — the idea that marginalized groups need to behave or act in a certain way to validate the compassion shown toward them — flies in the face of those goals.

“Respectability politics is the wedging weapon that conservatives have always used against the queer community — getting us to turn against each other by always trying to live up to their ideas of what a human should be,” said Robin Dembroff, a professor at Yale who specializes in LGBTQ philosophy.

Dembroff explained to me that the respectability game is slippery. If you’re willing to exclude people based on their bedroom fetishes and kink, the worry is that then you’ll exclude already-marginalized LGTBQ members like sex workers, incarcerated people, and substance users.

Instead of broadening mainstream culture to accommodate the humanity of the LGBTQ community as a whole, respectability politics asks a community to change itself for mainstream sympathy. It’s not hard to see why many LGTBQ people, regardless of kink tastes, take issue with installing exclusion or policing behavior at Pride celebrations. Queerness, at its core, is a rejection of that respectability.

“Queerness isn’t just about who you want to fuck, you know? Being queer is still fundamentally rooted in having a political resistance to hegemonic ideas of how humans ought to be.” Dembroff said. “And it’s about whether or not you’re an acceptable human.”

Can Pride be radically political if it’s so corporate?

New York City Lights Up In Support Of The 50th Anniversary Of The First Gay Pride March Alexi Rosenfeld/Getty Images
Chase is proud to celebrate Pride!

Last month, Heritage of Pride, which organizes New York City’s celebrations, announced that it would ban the NYPD from marching because of concern from activists about police presence and how police have treated Black, Latino, and transgender communities. The decision also calls to mind how the very existence of Pride and gay rights was a response to policing and police brutality in New York City. Cities like San Francisco, Denver, and San Diego have instituted a similar ban on uniformed officers at Pride.

The debate over police presence at Pride, not unlike the debate over kink or queer representation at Pride, seems to indicate that many still see the politics within the Pride celebration. But all these arguments over who and what Pride should be about hinge on the subjective individual interpretations of Pride as a symbol of LGTBQ politics.

In recent years and especially in major cities and metropolitan areas, Pride has become a very popular corporate opportunity.

Big-box retailers like Target and Walmart have designated Pride collections where you can buy T-shirts that say “Born This Way,” or a “gender inclusive” T-shirt emblazoned with the word “Ally.” Skittles, in a marketing campaign, removed the rainbow coloring on its candies to make a point about “only one rainbow matters” during Pride. And TD Bank, Mastercard, and Goldman Sachs are among the companies that are very happy to celebrate — and remind you they celebrate — Pride through floats, giveaways, special deals, and dedicated “Pride” sections of their websites.

It’s easier to list the national companies that don’t celebrate Pride than the countless ones that do. And, to be clear, these companies supporting LGBTQ rights is infinitely better than going against them. But the wholesale corporate sponsorship of Pride raises the question of Pride’s political relevance if it’s become so entrenched with capitalism.

“This is all just about selling shit, right?” Greta LaFleur, a professor at Yale who specializes in the American history of sexuality and queer and trans studies, told me.

The corporatization of Pride has been a disappointment for many queer people, including LaFleur and, frankly, myself. As she explains, it’s more about selling a product and asking consumers to purchase their way to some idea of equality than it is about wrestling with the issues — health care for trans people, incarceration, homelessness, sex work, and substance abuse, etc. — that face the LGTBQ community.

If Pride has become so corporate, then at what point does Pride become a product itself? Does all this corporate gesturing rob Pride of measurable political impact?

“This is a bummer of an argument. There’s a part of me that’s like, ‘Why even fight about it? Because Pride is useless to fight about — because Pride itself has no political purchase anymore,’” said LaFleur.

The worry over sanitizing the politics of Pride, respectability politics, and even New York City’s current debate over a police presence at Pride then seem like moot political points if big banks and retailers have already commodified the commemoration. How radically inclusive can queerness be if it’s sponsored by corporate entities?

Maybe Pride is now less of a political symbol and more of a corporate fundraiser that handsomely benefits big companies. And what people are fighting for may be more about the spirit of Pride than the actual product.

LaFleur posits that organizations working for LGBTQ rights did an efficient enough job at styling and marketing the fight for equality in extremely specific ways, including respectability politics.

For example, same-sex marriage becomes the signature win of the last decade, while health care for trans youth is hardly spoken about. Pride in this context, then, becomes the one month of the year, a container of sorts, where LGTBQ activism is expected but comes in the form of facile financial support to mainstream causes.

“Gay rights then becomes this easy thing for people to sign on to, and what’s an easier version to sign on to than Pride,” LaFleur told me, explaining that the challenge is to look beyond Pride and the once-a-year fight about leather-flanked glutes, and think about LGBTQ issues every day.

“You’re not writing letters to incarcerated people, you’re not getting phone calls from the prison system that are charging fucking $5 a minute to talk to someone who’s been locked up for 20 years. You know what I mean? Like, all they’re just asking for you to do is put on a fucking Target rainbow shirt, go to a parade on a really hot day, and, like, watch all these gay people get drunk,” she said.

While you could argue that’s a terribly bleak outlook of LGBTQ rights and Pride, it feels like the natural endpoint to that 1973 scene in which an audience booed Sylvia Rivera while she chastised them for not caring about trans people and incarcerated people who don’t fit with what Pride “should” look like. The wholesale corporatization of Pride would be carved from her nightmares.

“You tell me to go and hide my tail between my legs. I will not put up with this shit. I have been beaten. I have had my nose broken. I have been thrown into jail. I have lost my job. I have lost my apartment for gay liberation and you all treat me this way?” Rivera told the 1973 crowd. “What the fuck’s wrong with you all? Think about that!”

I can’t imagine what she’d say about the fights we’re having now.

“They are still 100 percent in support of Biden being removed and Trump returning to office, whether it’s a coup [or] whether it’s some reinstatement which doesn’t exist,” Mike Rothschild, a researcher who has tracked the QAnon conspiracy for several years and author of the book The Storm is Upon Us: How QAnon Became a Movement, Cult, and Conspiracy Theory of Everything, told Recode. “The prophecy of QAnon is now that Trump will be restored to office, and whether that’s through violence or through magic, that’s just what they want to happen.”

Since the January 6 insurrection, QAnon chatter on traditional and social media alike appears to have declined. A recent study from the Atlantic Council’s Digital Forensic Research Lab found that after major platforms including Facebook, Twitter, and YouTube took action against the conspiracy theory, content and language about QAnon has “all but evaporated from the mainstream internet.”

At the same time, however, QAnon adherents have found a way to flourish on alternative apps such as Telegram, where some QAnon influencers have tens of thousands of followers. That this latest strain of the QAnon conspiracy theory invoking the coup in Myanmar was both previously spread on Telegram and subsequently walked back by Michael Flynn on Telegram demonstrates how the platform has taken on a new importance within the fringe movement.

Discussion of this branch of the conspiracy theory has occurred as part of a broader trend of QAnon followers moving to Telegram. After January 6, extremism researchers noticed the growth of Telegram channels catering to QAnon audiences. Even after President Joe Biden’s inauguration, QAnon activity continued in Telegram groups. Throughout 2021, adherents to the conspiracy theory have used the platform to promote the idea that Covid-19 vaccines are a tool of population control and otherwise dangerous, and some QAnon influencers have used the platform to boost explicitly anti-Semitic conspiracy theories.

“It’s really all happening on Telegram right now,” Rothschild told Recode. “What they’re able to do with Telegram is just sort of blast these messages out on their own private channels and get tens of thousands of views on them right away and get thousands of comments on them. But the discussion is really one-way, so it’s really changing the way QAnon promoters interact with their followers.”

The conference where Flynn made his conspiratorial comments was called the “For God & Country Patriot Roundup” and held at the Omni Dallas Hotel. While the event was largely branded to focus on “patriotism,” it made clear references to the QAnon conspiracy theory, and the event’s logo explicitly invoked the QAnon catchphrase, “Where we go one, we go all.” Other well-known promoters of the QAnon theory also attended, as did Rep. Louie Gohmert (R-TX) and former Trump campaign attorney Sidney Powell, who at one point during the conference said that Trump could “simply be reinstated” and a new inauguration date could be set before the actual next election.

“Flynn’s appearance at this event was not in a vacuum. He has cultivated QAnon support for a while now,” Alex Kaplan, a senior researcher at Media Matters, told Recode. Last year, Flynn posted a video online of himself sharing QAnon slogans, and has formed relationships with influencers in the QAnon movement.

QAnon conspiracy theorists have long believed the November 3, 2020 election was fake, and they’ve circulated the idea that the election was stolen from former President Donald Trump, including through voting fraud, Kaplan explained. Since the inauguration, supporters of QAnon have continued to look for ways to support the idea that Trump is coming back as president. For a while, some adherents thought that Trump would be reinstated on March 4, a belief that has obviously been proven false. Following the February military coup in Myanmar, some QAnon supporters looked to the events as inspiration for what could happen in the US.

“The Burmese military has arrested the country’s leaders after credible evidence of widespread voter fraud became impossible to ignore … sounds like the controlled media and Biden admin are scared this might happen here,” predicted one account on the Telegram app, according to a Rolling Stone report from February. “We will see this headline here soon.”

Some QAnon supporters have even tried to make connections between voting technology companies that were drawn into conspiracy theories about the US election, and the events in Myanmar. Similar claims have also been made on apps like Rumble and Gab.

Right now, it’s not clear what will happen next with QAnon, or where its supporters will go. A recent survey from the Public Religion Research Institute found that while a large majority of the country disagree with the idea that the government, media, and finance is “controlled by a group of Satan-worshipping pedophiles who run a global child sex trafficking operation” — a core belief of the QAnon conspiracy theory — about 15 percent of Americans agree with that idea. Other scholars have questioned the idea that QAnon’s following is actually so widespread.

Regardless, Flynn’s comments and the response to them are a reminder that the future of the QAnon conspiracy theory is more complicated than the content moderation decisions of mainstream social media platforms. While people believed similar conspiracy theories before QAnon arrived, QAnon has managed to repackage many of those beliefs, and they’ve endured and evolved, despite crackdowns.

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