Down and "Out" in the Gateway City

Hispanic and Latinx gay, lesbian, bisexual, transgender, & queer individuals that live on the U.S.-Mexico borderlands experience a unique set of socio-economic barriers. In cities like Laredo, Texas the conflict between the heteronormative majority and the LGBTQ community, perpetuate inequality and disparity for LGBTQ individuals in areas such as education, healthcare, and income. Although, there are a few agencies and organizations that strive to be LGBTQ inclusive, the heteronormative majority as well as the LGBTQ community itself has remained stagnant in creating long term changes in Laredo’s social and political structures.

Conflict theorist postulate that groups and individuals that have the power and control to dominate the social, political, and economic systems in society (in this case Laredo’s heteronormative majority) are considered superordinate-groups (i.e. superior). Inversely, groups like Laredo’s LGBTQ community, that have less power and control are the subjugated and exploited subordinate-groups (i.e. inferior). It is important to recognize that superordinate-groups obtain and preserve their power and control by benefiting from the labor and oppression of subordinate-groups. The experience of subordinate groups also includes but is not limited to:

• Unequal treatment and less power over one’s life
• Distinguishing physical or cultural traits that the dominant group holds in low regard
• Involuntary membership or ascribed status 
• Group solidarity awareness of subordinate status and oppression

(Source: Understanding Race & Ethnicity, 2006)

Thus, it can be argued that poverty, illiteracy, and illness may be more prevalent within Laredo’s LGBTQ community; not because, of some biological predisposition of inferiority (a common belief among Laredo's religious conservatives), but because, LGBTQ individuals are frequently limited or barred from accessing necessary resources or benefits that are reserved for the more "acceptable" heteronormative majority. Subsequently, the restrictions and limitations to Laredo's already strained resources creates a substantial disadvantage for LGBTQ individuals seeking self-improvement and advancement.

Furthermore, Laredo’s cultural blending of traditional U.S. and Mexican gender and sexuality norms are commonly used by the heteronormative majority to justify the exclusion and persecution of Laredo's LGBTQ individuals. That is to say, rigidly defined concepts of masculinity (machismo), femininity (marianismo), and heterosexuality are often used to silence and discredit Laredo’s LGBTQ community. For instance, the heteronormative majority still considers and treats LGBTQ individuals as if they are synonymous with being “abnormal”, “sinful”, and “unnatural". Consequently, Laredo’s heteronormative ideologies have influenced heterosexist and homophobic policies and practices that negatively impact the local LGBTQ community in different ways.

LGBTQ community mobilization or -the process by which individuals, groups, or organizations plan, carry out, and evaluate activities or projects intended to improve the community- is one area that is adversely impacted by heterosexism and homophobia in Laredo. But how exactly does heterosexism and homophobia impact the local community’s ability to work together towards cohesive goals and group solidarity?

Some queer theories contend the possibility that gay, lesbian, bisexual, transgender, and queer individuals internalize homophobia and heterosexism (i.e. “the self-hatred that occurs as a result of being a socially stigmatized person” (Locke, 1998).  The internalization of heterosexism and homophobia may manifest into behaviors such as: forcing a partner to stay in the closet, feelings of disgust or contempt towards other LGBTQ individuals who cannot “pass” as straight, or attempting to change one’s sexuality through “therapy” or “religious practices (i.e. prayer)”.

In short, heterosexism and homophobia influence LGBTQ individuals to have negative feeling about their gender identities or sexual orientation that are then projected outward and onto the other LGBTQ individuals or groups. For LGBTQ individuals that internalized heterosexism there may also be a heighten sense of displacement and disconnectedness from mainstream queer identities and culture. A good example of this is reflected in the local GRINDR profiles of gay, bisexual, and transgender men. One only need to download the latest version of the app and scroll through individual profiles to see how misogynistic attitudes and body shaming have become prevalent within Laredo's gay community.

The “no fats, no fems” phenomenon isn't something exclusive to Laredo's gay culture. It is however a way in which gay men objectify and chastise the bodies and gender identities of other gay men. Interestingly, there exists profound dissonance between gay men that identify and perform "masculinity" and gay men that identify and perform "femininity". An equal tension also exists between gay men that are physical “fit” and gay men that are “out of shape”. Ultimately, the non-conforming male gender identities are devalued and alienated. Thus, the ongoing inter-communal conflicts between "masc" and "fem" further the fragmentation of Laredo’s LGBTQ community. 

 In other words, ideological conflicts among the LGBTQ individuals impedes community mobilization because not all individuals or groups feel a sense of community or comradery for each other. While Laredo’s LGBTQ community has a willingness to advocate for change to pre-existing systems or institutions they lack the resources and group solidarity to see change through. So, what is the future of Laredo’s LGBTQ community? Will we learn that together we stand stronger than the oppressive and hateful attitudes that threaten to tear us down? Or will we remain complacent with the status quo?