"At its best, queer theory has always also been something else—something that will be left out of any purely intellectual history of the movement. Like “I want a dyke for president,” it has created a kind of social space. Queer people of various kinds, both inside and outside academe, continue to find their way to it, and find each other through it. In varying degrees, they share in it as a counterpublic. In this far-too-limited zone, it has been possible to keep alive a political imagination of sexuality that is otherwise closed down by the dominant direction of gay and lesbian politics, which increasingly reduces its agenda to military service and marriage, and tends to remain locked in a national and even nationalist frame, leading gay people to present themselves as worthy of dignity because they are “all-American,” and thus to forget or disavow the estrangements that they have in common with diasporic or postcolonial queers."