Marxism defends the unity of peoples across all gender and sexual lines in the fight against the oppressive capitalist system. But Queer Theory holds that our gender and sexual identities are a fiction produced by discourses and oppressive power in society: a learned performance. What does this idea mean for the liberation struggle? Is Queer Theory compatible with Marxism? In this talk, recorded at this year's International Marxist University, Yola Kipcak from Der Funke (Austrian section of the IMT) tackles these issues and explains the position of Marxists towards Queer Theory and the struggle against oppression.

This article was first published in German by the comrades of Der Funke, the IMT in Austria. Here we provide an English translation on this important question of Queer Theory. Is it compatible with Marxism? Can there be such a thing as “Queer Marxism”? Yola Kipcak in Vienna replies in the negative, and explains why.

Today is 50 years since the Stonewall riots of 28 June 1969, which marked the beginning of the modern LGBT rights movement. Following other revolutionary events of the 1960s, the riots – described as the “hairpin drop heard ‘round the world” by the New York Mattachine newsletter – marked a shift amongst LGBT people away from individualised, small-scale activism and towards mass protest and demonstrations.

On 28 June 1969, a riot just outside the Stonewall Inn bar, located on Christopher Street in Greenwich Village, New York City, marked a turning point in the fight for the emancipation of LGBTQ people. That night, the bar was raided by the police, which was all too common at the time with gay bars. But this time, gay people didn’t let the police walk over them. They stood up to the NYPD in an unprecedented weekend of rioting. This courageous act transformed the movement and led to thousands of LGBTQ people coming “out of the closet, into the streets!” It is important to revisit these events and draw the main lessons for today.

This document, after a thorough discussion at all levels of the International Marxist Tendency over the past year, was approved unanimously by the IMT World Congress held at the end of July 2018 with the original title Marxist Theory and The Struggle Against Alien Class Ideas. Its aim is to draw a line between Marxism and a set of idealistic and postmodernist alien class ideas, which have affected for some time a layer of activists in academic circles and are also being used in a reactionary manner within the international workers' movement.

We reproduce here a letter that Harry Whyte (a British Communist Party member) wrote to Stalin in May 1934, in which Whyte posed the question: “can a homosexual be considered someone worthy of membership in the Communist Party?”.

We publish here in English an oft-quoted text, The Sexual Revolution in Russia, by Dr. Grigory Batkis, published in German in 1925 as a contribution to the proceedings of the World League for Sexual Reform. Unable to locate an English language edition, we found a copy of the German original and had it translated by our German and Austrian comrades of the IMT.

The October Revolution radically changed the situation for homosexuals in Russia, as it did for women. In 1922 the first criminal code of the Russian Soviet Federative Socialist Republic (RSFSR) was passed as law. In 1918 all the old Tsarist laws were suspended and when finally, after a few years of debate, the new constitution was adopted, homosexuality or “sodomy” as it was called, was decriminalised. This was an enormous advance for homosexuals, who under the Tsar could be arrested and sentenced to years of imprisonment or sent to labour camps.

In March 1934 Stalin re-criminalised homosexuality across the whole of the Soviet Union. Henceforth anyone involved in homosexual acts could be sent to prison for three to five years. In the early years of the Russian Revolution, however, homosexuality had been legalised – but this is something you will find little mention of in the literature produced by the official Communist Parties after 1934. Today’s Stalinists, who model themselves on Stalin’s regime, have a lot of explaining to do.

In recent years the struggle against gender oppression and sexual orientation-based discrimination has developed into mass movements in many countries. We have seen large-scale protests expressing anger and rebellion – that had been building up for years and decades – against an exasperating interference of a system that not only forces you to struggle daily to make ends meet, but also claims the right to decide what you can or cannot do in your private lives, who you can have a relationship with, sexual or otherwise, whether you can raise a child, etc., and subjects anyone who departs from the norms of the so-called “traditional family” to a social and legal ghetto.

The crisis of capitalism has given rise to a mood of questioning and mass movements across the world. From the Spanish Indignados, to the Syntagma Square in Greece, and more recently the Nuit Debout in France, youth are starting to take action and challenge the capitalist system. As part of this general mood, recent years have also seen a number of spontaneous movements erupt against the multiple forms of oppression that different layers of the working class experience under capitalism.