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I am an outlaw in my country of birth: a national; but not a citizen. Born in Trinidad and Tobago on the cusp of anti-colonial nationalist movements there, I was taught that once we pledged our lives to the new nation, 'every creed and race had an equal place.' I was taught to believe 'Massa Day Done', that there would be an imminent end to foreign domination. Subsequent governments have not only eclipsed these promises, they have revised the very texms of citizenship to exclude me. No longer equal, I can be brought up on charges of 'serious indecency' under the Sexual Offences Act of 1986, and if convicted, serve a prison term of five years. In the Bahamas, I can be found guilty of the crime of lesbianism and imprisoned for twenty years. In the United States of North America where I now live, I must constantly keep in my possession the immigrant (green) card given me by the American state, marking me 'legal' resident alien; non-national; non-citizen. If I traverse any of the borders of twenty-two states even with green card in hand, I may be conucted of crimes variously defined as 'lewd unnatural; lascinous conduct; deviate sexual intercourse; gross indecency; buggery or crimes against nature' (Robson, 1992: 58). Why has the state marked these sexual inscriptions on my body? Why has the state focused such a repressive and regressive gaze on me and people like me? These are some of the questions I seek to understand in this paper. I wish to use this moment to look back at the state, to reverse, subvert and ultimately demystify that gaze by taking apart these racialized legislative gestures that have naturalized heterosexuality by criminalizing lesbian and other forms of non-procreative sex. It is crucial for us as feminists to understand the ways in which the state deploys power in this domain and the kinds of symbolic boundaries
M. Jacqui Alexander (Tue,) studied this question.