I wrote this originally in 2004, upon the passage of an antigay measure in Missouri. With the passage of Prop 8 in California, I thought it would be worth reposting here.
You may have heard. Missouri has become the first state in the union to establish a constitutional amendment banning gay marriage. More will follow, of course, but it’s something to be the first.
I live here. This is my state.
Shame on us.
This was not, however, unexpected. Did anyone actually believe Americans, especially in the middle of the country, are ready, en masse, to embrace such a substantial change in attitude toward an institution that extends back to the murkiness of prehistory?
Prehistory. Genesis notwithstanding, I make that claim based on the fact that we have no documentary evidence that at a given moment Marriage was invented. It’s something homo sapiens brought with it into the historical period, which is really only that part of time in which we have had writing. Writing that survived, to be more specific. For all we know there may be a cache of stone tablets or whatever yet undiscovered extending that time backward reliably by a century or millennia or more. For the sake of argument, let’s say that the historical era has lasted (reliably) for ten thousand years. We can quibble over certain dates, but we’ve got evidence suggesting that humans have lived in organized social groups for at least that long, which suggests that we’ve been doing so for a lot longer. Marriage has been with us just as has been agriculture and the domesticated dog. It came with the package.
By marriage I mean a formalized union establishing what we call a Family Unit. For purposes of this discussion, I’m only interested in the Formal part of that. It’s quite self-evident that humans come together in unions of various types quite spontaneously and without the need of an overriding authority to give us permission. All the surface (and most of the deep core) attributes of marriage are manifest in self-selected associations all the time. We have never needed marriage for sex, the Fifties notwithstanding, and since the Seventies we have evolved a line on the Census to cover people with not-formalized arrangements—POSSLQ: Persons of Opposite Sex Sharing Living Quarters.
The fact that we have had the concept of “common-law marriage” for a long, long time proves that such arrangements have also been around for long, long time. Communities recognizing this fact decide at some point that, whether the participants like it or not, the condition constitutes a marriage. This was eminently practical in the days of expanding frontiers, when more often than not the formalizing apparatus was nowhere to be found (because just as often it was intentionally left behind, a lesson most people didn’t quite pick up on).
(I recall a hysterically funny argument in high school—my first ever encounter with a hardcore fundamentalist—over the status of Adam and Eve. Who married them? No priests and it was not stated in Genesis that they were husband and wife, but rather companions. Not only weren’t they married, but obviously they practiced some form of birth control since the kiddies didn’t show up until after they were banished from Eden. Maybe that was the definition of paradise then—lot’s of sex, free food, and no kids. The reply was that God had married them and while in a state of grace, they did not have sex. The older I get, the more I think this is fractured thinking, especially when one recognizes how often fundamentalist groups, regardless of what other purpose they may have, subjugate the women and turn them into sex toys.)
Okay, so we have this Institution called Marriage. Long history. After so much time it has become something other than a solution to a problem. We’ve hardwired it, seemingly, into our culture. Every culture has it. It’s so basic that for the most part no one questions it as a cultural phenomenon, only it’s imposition as a requirement on the individual. I may reject the idea for myself, but I don’t really question it across social landscapes. Marriage is emotionally and financially useful—so much so that all attempts to rid ourselves of it don’t even get off the ground in any meaningful way. I mean, even people like me—who do not live in a formalized union with our significant other—come in time to consider ourselves “married”. (And pleasantly so. It is not, when it works, a Bad Thing. If it were, it would not be so tenaciously part of our cultural identity.)
So we defend it. We protest over the specifics—its implementation, its uses in hiding inequities between men and women, its cultural drawbacks across social lines when questions of economic and educational status arise—but we don’t question the basic idea. We realize, at some times more than others, that we conduct it wrong, that we abuse it, that it doesn’t work the way it should, but we’ve never really questioned it as a desirable practice.
Given which, it should come as no surprise to anyone that groups who are barred from it would wish to eliminate those barriers.
This is not, historically, a Gay issue. But you can see the same arguments cycled over and over again in every instance that a social norm was challenged.
Everyone should know what Miscegenation is. If you don’t, open a dictionary. Then start checking social histories.
Basically, miscegenation is a term applied to the practice of sexual intercourse with an out group. In America, it was against the law for white people to have sex with (not to mention marry) black people. (Yes, I know, a lot of mixed blood Africans found their way to the auction block in the Old South, fetching higher prices for their lighter skins. Racial laws were in place to prevent their existence, but there you have it—and why let a little illegal screwing stop us from making some money?) Go see the movie Showboat for a dramatic example. Not only was the fictional couple unable to travel south because he was white and she a mulatto and because they were married, both could end up in jail—not only that, but the movie studio wouldn’t even allow a black woman to play the part, substituting Ava Gardner for Lena Horne. In fact, laws forbidding interracial marriage were not overturned in the United States until 1967—just in case you thought these things existed only in the Dark Ages of our history.
The LAW was brought to bear to prevent marriage between two groups society had decided shouldn’t come together that way. For a more violent, but no less savage example, look at the Nuremberg Laws of Nazi Germany. Same idea, carried to horrific extremes.
Examples of less formalized restrictions abound—look at Shakespeare’s Romeo and Juliet. Class is more often than not the basis of such restrictions. Often religion. Aristocrats have always been barred from various associations on both those bases. The whole awkward debacle of Prince Charles and Princess Di was born out of the religious problem—the woman Charles actually wanted was (gasp) Catholic! Can’t have that. (Diana was not only the right religion, but, ostensibly, a virgin—another holdover from a less enlightened time.)
In every instance over time we have grown out of it and rejected such proscriptions. After three or four generations in this country, what difference does it make if an Italian marries a Russian, or a Protestant marries a Jew? At least, where the law is concerned. What difference does it make if a white marries a black or an Asian? The law no longer concerns itself with enforcing such restrictions because we as a society have gotten to the point of recognizing the stupidity of such laws.
But here’s a new one. People of the same sex wish to marry.
What?
I imagine that for a lot of people who don’t initially react with the distorted horror of some religious objection, the first response is:
Why?
In one of the most superficial readings, this is a legitimate question. The basic assumption we grow up with (whether we maintain it into adulthood or not) is that marriage is for the formation of a Family. And “family” means mommy, daddy, and children. It’s a Standard Model image that is very difficult to disregard when questions of social propriety or morality or just plain tradition arise. Basic biology—you need a male and a female to make more of either.
So, the question follows, what would be the point of two men or two women getting married to each other?
I said superficial. For this question to have any real meaning, one has to accept the most basic concept of the purpose of marriage.
But once you put it that way—The Purpose of Marriage–you open the box and let out the genie, because up to that point most people don’t actually regard marriage as having A Purpose. It’s one of those things that simply Is. We marry because we’ve always married. Because in its way, it is Natural. What need to discuss Purpose when considering something Natural? What is the purpose of a flower?
And at that point, if one has a scintilla of intellectual honesty, one realizes that marriage is not natural. Sexual partnering is. Living in a community is. Friendship is. But the formal condition of Marriage is an invention. Like rituals. Like all communal institutions. It’s an artifice imposed upon us, which we impose or embrace ourselves, but it is not Natural. It has Purpose. We do it for certain reasons. We don’t do it to find love—love, it is presumed, is already there before the proposal is made. (We certainly don’t do it to maintain love—it doesn’t work, obviously.)
All the emotional components of a bonded relationship happen between two people whether there is a formal arrangement or not. So what do we do marriage for? Stripped of its romanticized components–which happen outside, in spite of, but certainly independent of marriage—we find a social form that fulfills certain requirements of community.
Rousseau had it pretty right—it’s a contract.
No, really. You might be surprised how many people don’t—or won’t—see it that way, but under all the pretty clothes, big cakes, photographs, champagne, and hoopla, society in fact does see it that way. Fill out these forms, meet these criteria, and you too can enter into a contractual obligation that makes you into a fiscal unit obligated for each others’ debts, with all the rights, responsibilities, and privileges thereto appertaining. The interface between family and society has always rested on one basic question: Who’s going to pay for what?
This may sound cold, but when it works, this has proven to be a very efficient boon to the human condition. Just consider the one aspect of this debate that has everyone so concerned—children. Until the last century, reliable contraception has been, well, not. Hit or miss. Often people with money got better product or could afford to “take care of” the problem by other means. Children are the inevitable by-product of humans indulging in sex without benefit of contraception. (This is a no-brainer, and may be too obvious to even state, but I don’t make assumptions like that anymore: people are dense when it comes to certain topics.) Children require.
Children require Everything. They are, to put it as bluntly as possible, expensive.
So who will pay for them? (more…)