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              <text>Using Queer Theory in Robin Hood&#13;
The purpose of this exhibit is to bring attention to the possibility of a queer intersectional reading of the homosocial bond in the Robin Hood ballads. I form my conception of queer intersectionality by looking at the intersections of masculinity and sexuality and how they function as oppressive structures. Queer theory offers a unique way to look at heterosexuality as an oppressive structure. Since queer theory is broad and uses multiple ways to examine sexaulity, I take Cathy Cohen's summary of the theory as a basis for my argument:&#13;
&#13;
...queer theory focuses on and makes central not only the socially constructed nature of sexuality and sexual categories, but also the varying degrees and multiple sites of power distributed within all categories of sexuality, including the normative category of heterosexuality (439).&#13;
&#13;
Queer theory, according to Cohen, allows for an understanding of how sexuality is constructed and contained by social structures to marginalize and oppress those who do not fit the established “norm” (439). The perspective of queer theory I use in my analysis in “Robin Hood and Guy of Gisbore” focuses on how hetereosexuality is affected by the (seeming) absence of homosexuality, and how heteronormativity seeks to keep out the “unnatural.” Though queerness in “Robin Hood and Guy of Gisborne” may be seemingly non-existant, the fact that explicit queerness is excluded from the text and the initial readings of the text says more about how and why dominant structures do not acknowledge its existence. In Adrienne Rich’s “Compulsory Heterosexuality and Lesbian Existence,” she suggests heterosexuailty be examined as a “political institution” (637). She details a history of how heterosexuality was forced on women (through marriage, through motherhood, through rape) as a way to oppress them from obtaining a sense of their own sexuality. Rich’s essay conveys how a group of people with “deviant” identities can be erased from society by the dominant structure—heterosexuality. As both Foucault and Rich argue, through the exclusion of non-normative identities, the normative group acknowledges the other as a threat to their normativity.  &#13;
&#13;
To Be Queer, But Also Intersectional&#13;
My usage of “queer intersectionality” theory versus simply “queer” theory is a critique on how queer theory often excludes multiple identities from analyses. First introduced by law professor Kimbrelé Williams Crenshaw, the term “intersectionality” addresses the need to look how people with multiple identities (race, gender, class, disability, etc.) are affected by multiple forms of oppression at once. Crenshaw explains “the way we imagine discrimination or disempowerment often is more complicated for people who are subjected to multiple forms of exclusion…” (huffpost.com). Adding “queer” with “intersectionality” into the conversation opens up room to examine multiple identities at once. Queer theory should by definition include other marginalized groups, but, for instance, many queer people of color find that the queer community of mostly white gay men, are not receptive of acknowledging race and other intersectional identities into the community. In the legal essay, “Queer Intersectionality and the Failure of Recent Lesbian and Gay ‘Victories,’” Darren Rosenblum explains the need to acknowledge multiple identities in the queer community. Queer intersectionality serves as a way to examine how multiple identities, whether they be “natural” or “unnatural,” function side by side by side.&#13;
&#13;
I must admit, in my reading of "Robin Hood and Guy and Gisborne" I did not acknowledge how race related to able-bodiedness and queerness. Future scholars could begin to figure out how those identities relate to each other and what those implications say about violence and sexuality in the Robin Hood ballads. &#13;
&#13;
Tying All Queerness Together&#13;
Queer theory and intersectionality allow a unique way to look at a variety of identities—such as race, gender, sexuality, class, to name a few—and their relationship to normative power structures. When scholars view the ballads with a queer intersectional lens, the Robin Hood ballads could then make a transition into being one that offers change about the way we look at gender, sexuality, and ability. The ballads pose an interesting question about what is a normal person and who decides that. Tim Beneke ends his book about manhood with some thoughtful words. I have injected here a bit to be more inclusive: “It is hard for a [“normal” person] to live a full emotional life while straining to appear [normal]. Ridding the world of [racist, ableist, sexist, homophobic, etc.] oppression will help free [normal people] as well as [those who do not fit into the norm]” (155, brackets added are mine). As long as there is an idea that there is a such thing as normal, people will continue to be forced to maintain it. Once we get rid of that, we can create safe environments welcome to multiple identities.&#13;
&#13;
Works Cited&#13;
&#13;
Beneke, Timothy. Proving Manhood: Reflections on Men and Sexism. Berkeley: University of California Press, 1997.&#13;
Cohen, Cathy J. “Punks, Bulldaggers, and Welfare Queens: Radical Potential of Queer Politics?” GLQ: A Journal of Lesbian and Gay Studies, 3, 437-465.&#13;
&#13;
Crenshaw, Kimberle. "Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine.” Feminist Theory and Antiracist Politics," University of Chicago Legal Forum: Vol. 1989: Iss. 1, Article 8, http://chicagounbound.uchicago.edu/uclf/vol1989/iss1/8 &#13;
&#13;
McRuer, Robert. “Compulsory Able-Bodiedness and Queer/Disabled Existence.” in Crip Theory: Cultural Signs of Queerness and Disability, ed. Robert McRuer, (New York:NYU Press, 2006). 88-99.&#13;
&#13;
Rich, Adrienne. “Compulsory Heterosexuality and Lesbian Existence.” Signs, vol. 5, no. 4, 1980, pp. 631–660. JSTOR, JSTOR, www.jstor.org/stable/3173834.&#13;
&#13;
Rosenblum, Darren. “Queer Intersectionality and the Failure of Recent Lesbian and Gay ‘Victories’.” 4 Law &amp; Sexuality 83 (1994), http://digitalcommons.pace.edu/lawfaculty/210/.</text>
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              <text>Compulsory Able-Bodiedness and Homosexual Desire&#13;
“Robin Hood and Guy of Gisborne” possesses a compulsory able-bodied environment in which the threat of disability controls the lives of the men. Robin and Guy of Gisborne are in a constant struggle to prove their ability and there are many times the men fail in and out of the disabled/abled dichotomy. The ballad begins with Robin Hood awakening from a dream in which he has been beaten by “two wight yeoman” who took his bow (173). In his dream, Robin is disabled in a few ways: he is emasculated by the men, losing his masculinity; and, he is aroused by them, losing his heterosexuality. The dream causes Robin to “seeke yond wight yeomen,/In greenwood where the bee” (173) in order to regain his masculinity and heterosexuality and escape disability, but also in this quest he is able to achieve sexual desire expressed through violence. However, Robin’s pursuit of a “wight yeomen” has direct ties to homosexual desire. As he is driven by “unnatural” desire, he is in a state of internal disability. Robin resolves his state of disability by evoking physical violence on the yeomen he seeks.&#13;
&#13;
Robin’s attraction to Guy of Gisborne is conflicting because it is mixed with a desire for sexual pleasure and a desire for power over another man. In the men’s exchange with each other, there is a focus on the body and ability. When Robin first sees Guy of Gisborne “cladd in his capull-hyde [horse skin],/Topp and tayle and mayne” (174), this “bestial play,” as Kane argues, positions Guy as a desired body, and, what I add, a disabled body. Because Guy appears to be disabled in the sense of “playing” non-human, Robin sees Guy as a body he can conquer. Guy’s play also has ties to homosexual attraction for “in the later Middle Ages, desire for or sexual contact with animals was the conceptual equivalent of homosexuality… (Kane 107). The focus on body and ability relates to the violence the men inflict on each other. Violence acts as a way to for the men to make abled bodies disabled. Along with the homosexual undertones, violence also acts as a way to achieve sexual pleasure. For instance, once the two men are alone, Guy notices Robin’s bow: “Methinkes by this bow thou beares in the hand,/A good archer thou seems to be” (176). Guy recognizes Robin for his archery abilities, seeing him as a worthy fighter and a desire masculine body, which threatens Guy’s able-bodiedness. Once it is revealed that Guy was sent by the Sheriff to kill Robin, Robin denies his identity and offers “let us some other pastime find” (176) and they engage in an arrow shooting contest. After this test of physical ability, the two reveal themselves to each other and begin fighting. In the physical engages between the two, they both go in and out of able-bodiedness. Through the arrow shooting contest and fight, they are able to negotiate power.&#13;
&#13;
During the fighting, Robin stumbles on a tree root: “Robin was reachles on a roote,/And stumbled at that tyde,/And Guy was quicke and nimble with-all/And hitt him ore the left side” (178). Here, Robin is temporarily physically disabled and he able-bodiedness briefly is taken away, while Guy’s is regained. Robin calls on the Virgin Mary to give him strength and he is able to give an “awkwarde” stroke that decapitates Guy. The way the Robin conquers Guy’s body is quite queer in itself. Robin calls on a feminine force that gives him power to defeat his challenger. It must be noted too that when Robin gives that fatal blow to Guy he is in a state of disability (indicated by the “awkwarde” stroke). In Robin’s most “masculine” and “able-bodied” moment, he relies on femininity and disability for strength. What’s more, after Robin decapitation Guy, he puts on his disguise: “Robin did his gowne of greene, On Sir Guye it throwe,/And hee put on that capull-hyde,/That cladd him topp to toe” (178). One then begins to question whether or not Robin becomes what he desired—class, masculinity, power over a man—through putting on this disguise. Homosexual desire must also be consider for Robin taking on Guy’s disguise could also act as a symbol for fulfilled sexual desire.&#13;
&#13;
Conclusion&#13;
The homosocial bond in “Robin Hood and Guy of Gisborne” functions as a space where power among man can be shared and taken away. This compulsive environment creates a space that is toxic to all of those involved. Robin spends all of the ballad trying to secure his masculinity, sexuality, class, and his ability. The only way for him to maintain this is through violence to a male body that he also desires. The conflicting themes between desire and power are both achieved through violence and death of the desired subject.&#13;
&#13;
 &#13;
&#13;
Works Cited&#13;
&#13;
“Robin Hood and Guy of Gisborne.” Robin Hood and Other Outlaw Tales, edited by Stephen Knight and Thomas Ohlgren, Medieval Institute Publications, 2000, pp. 169-183.&#13;
&#13;
Kane, Stuart. “Horseplay: Robin Hood, Guy of Gisborne, and the Neg(oti)ation of the Bestial.” in Robin Hood in Popular Culture: Violence, Transgression, And Justice, ed. Thomas Hahn (Cambridge: D. S. Brewer, 2000), pp. 101-110.</text>
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</itemContainer>
