Marriage is a conservative social institution. The best argument
for gay marriage is rooted in a conservative idea that marriage
itself is good because it is stabilizing.
There are, however, academics and political activists who
support gay marriage for radical reasons: they hope it will
destabilize many of the traditional sexual, relational, and
familial values associated with marriage. For example, the late
Professor Ellen Willis of NYU argued that gay marriage might
"introduce an implicit revolt against the institution [of marriage]
into its very heart, further promoting the democratization and
secularization of personal and sexual life."
Opponents of gay marriage love to quote these pro-SSM radicals.
In his new book, The Future of Marriage, David Blankenhorn
writes that "people who have devoted much of their professional
lives to attacking marriage as an institution almost always favor
gay marriage." They support gay marriage, he observes, "precisely
in the hope of dethroning once and for all the traditional
'conjugal institution.'"
Pro-SSM radicals are useful to opponents of gay marriage because
what they say frightens people. Identifying some tangible harm from
gay marriage has been the elusive Holy Grail of the anti-gay
marriage movement. Now they can say, in effect, "See, even
supporters of gay marriage admit they're destroying marriage with
this reform. We've exposed their real agenda."
However, there are multiple problems with using pro-SSM radicals
to show gay marriage will harm marriage.
First, pro-SSM radicals are surely a small minority of those
supporting gay marriage, though they are over-represented in the
op-eds of gay newspapers and in universities. I doubt most
gay-marriage supporters have any desire to fight for access to a
"dethroned" institution.
In fact, supporting gay marriage does not require one to be
anti-marriage. One could both support gay marriage and believe that
(1) marriage is not an outdated institution, (2) it is generally
better for a committed couple to get married than to stay
unmarried, (3) adultery should be discouraged, (4) it is better on
average for children to be raised by two parents than by one, and
within marriage than without, (5) divorce should be harder to
obtain, and so on.
Second, a policy view is not necessarily bad because some of the
people who support it also support bad things and see all these bad
things as part of a grand project to do bad. Some opponents of gay
marriage also oppose the use of contraceptives (even by married
couples), would end all sex education in the schools, and would
re-subordinate wives to their husbands. But it would be unfair to
tar opponents of gay marriage with all of these causes, or to
dismiss their arguments because opposing gay marriage might tend to
advance them.
Third, regardless of what pro-SSM radicals hope gay marriage
will do to undermine marriage, they may be mistaken. Gay marriage
may end up disappointing them.
Conservative opponents of gay marriage ignore the large and
complex debate on the left about whether gay marriage is really
worthwhile and what effects it will likely have. While some
marriage radicals support gay marriage because they think it will
undermine marriage, others oppose it (or are uncomfortable with it)
because they expect it will strengthen marriage and
traditionalize gay life.
Paula Ettelbrick, in a very influential and widely quoted essay
two decades ago, argued that marriage is "antithetical to my
liberation as a lesbian," would lead to "increased sexual
oppression" of unmarried gays, and would "mainstream" gay life and
culture. "If the laws change tomorrow and lesbians and gay men were
allowed to marry," she wondered, "where would we find the incentive
to continue the progressive movement we have started that is
pushing for societal and legal recognition of all kinds of family
relationships?"
Since then, many other activists and intellectuals have written
a stream of books, articles, and essays expressing similar
assimilation anxiety and other concerns about gay marriage. Rutgers
Professor Michael Warner has argued that gay marriage would
"reinforce the material privileges and cultural normativity of
marriage" and thus be "regressive."
Here's gay writer Michael Bronski: "The simple fact remains that
the fight for marriage equality is at its essence not a progressive
fight, but rather a deeply conservative one that seeks to maintain
the social norm of the two-partnered relationship - with or without
children - as more valuable than any other relational
configuration."
These anti-SSM radicals, as we might loosely call them
(some don't actually oppose gay marriage), are worried that gay
marriage will enhance the primacy of marriage, cut off support for
alternatives like domestic partnerships and civil unions,
de-radicalize gay culture, gut the movement for sexual liberation,
and reinforce recent conservative trends in family law.
If those things happened, conservatives would cheer. But these
anti-SSM radicals aren't useful to anti-SSM conservatives, so what
they say is ignored.
The point is not to argue that any of these radical writers are
correct that gay marriage will have the effects on marriage they
predict. Activists on both sides of the issue tend to exaggerate
the likely effect of adding at most three percent to existing
marriages in the country. Gay marriage may have a big (and
conservatizing) effect on gay families, but it is unlikely to
change marriage itself. Heterosexuals simply don't model their
relationships on what homosexuals do.
The point is that both support for and opposition to gay
marriage spring from a variety of complex ideas, experiences,
emotions, and motives. The debate will not be resolved by dueling
quotes from marriage radicals.