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neoliberal bent of the mainstream GLBTQ+ movement, which has spent fine coin begging entrance into two historically repressive structures: marriage and the military. “I’m not the kind of faggot who wants to put a rainbow sticker on a machine gun,” declares poet CAConrad. If there’s one thing homonormativity reveals, it’s the troubling fact that you can be victimized and in no way be radical; it happens very often among homosexuals as with every other oppressed minority .
    This is not a devaluation of queerness. It is a reminder: if we want to do more than claw our way into repressive structures, we have our work cut out for us.
    At the 2012 Pride intervention in Oakland, some antiassimilationist activists unfurled a banner that read: CAPITALISM IS FUCKING THE QUEER OUT OF US. A distributed pamphlet read:
    What is destructive to straight society—we know can never be commodified and purged of rebellion. So we maintain our stance—as fierce fags, queers, dykes and trans girls and bois and gender queers and all the combination and in be tweens and those that negate it all at the same time.
    We bid[e] our time, striking here and there and fantasize of a world where all of the exploited of the world can come together and attack. We want to find you, comrade, if this too is what you want.
    For the total destruction of Capital,
    bad bitches who will fuck your shit up.
    I was glad for their intervention: there is some evil shit in this world that needs fucking up, and the time for blithely asserting that sleeping with whomever you want however you want is going to jam its machinery is long past. But I’ve never been able to answer to comrade , nor share in this fantasy of attack. In fact I have come to understand revolutionary language as a sort of fetish—in which case, one response to the above might be, Our diagnosis is similar, but our perversities are not compatible .
    Perhaps it’s the word radical that needs rethinking. But what could we angle ourselves toward instead, or in addition? Openness? Is that good enough, strong enough? You’re the only one who knows when you’re using things to protect yourself and keep your ego together and when you’re opening and letting things fall apart, letting the world come as it is—working with it rather than struggling against it. You’re the only one who knows . And the thing is, even you don’t always know.
    In October of 2012, when Iggy was about eight months old, I was invited to speak at Biola University, an evangelical Christian school near Los Angeles. Their art department’s annual symposium was to be dedicated to the topic of art and violence. For a few weeks I wrestled with the invitation. It was a short drive away; in one afternoon of work, I could pay for a month of babysitting for Iggy. But then there was the outrageous fact that the college expels students for being gay or engaging in homosexual acts. (As with the U.S. military’s Don’t Ask, Don’t Tell policy, Biola doesn’t get bogged down with the question of whether homosexuality is an identity, a speech act, or a behavior: any which way, you’re out.)
    To learn more, I consulted Biola’s doctrinal statement online, and there discovered that Biola actually disallows all sex outside of “biblical marriage,” here defined as “a faithful, heterosexual union between one genetic male and one genetic female.” (I was impressed by the “genetic”—très au courant!) Elsewhere on the web I learned that there is, or was, a student group called the Biola Queer Underground that emerged a few years ago to protest the antigay policies of the college, mainly via the web and anonymous postering campaigns on campus. The group’s name seemed promising, but my excitement dimmed upon reading the FAQ on their web page:
    Q: What is The Biola Underground’s stance on homosexuality?
    A: Surprisingly, some people have been unclear as to what we think about being both LGBTQ and Christian. To clear up this