Can coming out be conceptualized as a political and ontological act of world-making? This question is crucial to understand how queer identities are formed and expressed through various cultural practices and ideologies. Coming out is often seen as an individual act of self-disclosure that challenges dominant societal norms and expectations. It can also be understood as a form of resistance against oppressive power structures and systems of control.
This view fails to recognize the ways in which coming out is tied to broader social, political, economic, and historical forces that shape the world we live in. In this essay, I will argue that coming out cannot be reduced to a personal decision but rather must be situated within larger processes of world-making that involve the production and reproduction of specific gender and sexual subjectivities.
It is important to consider the historical context in which coming out emerged. The term 'coming out' was first coined in the United States during the early 20th century when homosexuality was criminalized and considered a mental illness. The rise of gay liberation movements in the 1960s and 1970s led to increased visibility and recognition for LGBTQ+ people, including their right to publicly express their sexual orientation. Coming out became a central strategy for resisting stigma, discrimination, and oppression, allowing individuals to take back their lives and identify themselves on their own terms. Yet, this narrative ignores the ways in which these movements were grounded in particular understandings of gender and sexuality that privileged cisgender masculinity and white heteronormativity. As queer scholar Sara Ahmed notes, "coming out" as a singular event often erases the complex histories and experiences of non-cisgender or non-heterosexual identities. It also reinforces the idea that identity is fixed and stable, obscuring how it is shaped by cultural practices and discourses.
Coming out can be seen as an act of world-making insofar as it involves the creation of new social relations and communities. By disclosing one's sexual orientation, individuals are not only claiming ownership over their bodies but also creating spaces where they can connect with others who share similar experiences. This process of world-building is not simply individualistic but collective, involving the formation of political alliances, social networks, and solidarity structures.
The Stonewall riots marked a turning point in the history of LGBTQ+ activism, uniting members of different communities and subcultures in resistance against police violence. The resulting Gay Liberation Front (GLF) was instrumental in shaping the queer landscape of New York City and beyond, influencing everything from art and culture to politics and economics. Similarly, contemporary transgender rights movements have focused on building coalitions across racial, class, and geographic boundaries to advocate for trans visibility and liberation. These efforts emphasize the interconnectedness of identity, community, and power, challenging dominant narratives of individualism and capitalism.
Coming out is also connected to broader processes of ontological becoming, the ways in which human experience is constituted through language, beliefs, and ideologies. As philosopher Michel Foucault argues, power operates at the level of truth, producing and enforcing particular understandings of reality that shape how we perceive ourselves and our relationships to each other. In this sense, coming out cannot be understood as purely individualistic or autonomous but rather embedded within larger systems of domination and control.
The medicalization of homosexuality as an illness or disorder has historically pathologized non-heteronormative sexualities, positioning them outside of mainstream society and legitimizing their suppression. By contrast, the creation of new sexual identities such as 'bisexual' or 'pansexual' is tied to struggles over meaning, agency, and recognition. It suggests a more expansive understanding of desire and identity beyond traditional binaries, allowing individuals to resist the rigidity of existing categories and create new forms of subjectivity.
Coming out can be conceptualized as both political and ontological act of world-making. It involves the creation of social relations, communities, and alliances while also challenging existing power structures and norms. Yet, it must be situated within broader historical, cultural, and socioeconomic forces that shape gender and sexuality. Only by recognizing these interconnections can we fully appreciate the complexity and diversity of queer experiences and identities.
Can coming out be conceptualized as a political and ontological act of world-making?
Yes, coming out can be understood as an act of world-making because it involves challenging the dominant social order and creating a new reality where queer people are visible and accepted. The process of coming out requires an individual to confront their fears and anxieties about being ostracized by society for their sexuality or gender identity, which often results in a personal transformation that changes one's relationship with themselves and others.