One element of the LGBTQ+ assault on childhood is Drag Queen Story Hour (DQSH), in which children are entertained by fat men dressed as prostitutes. These events have become common across the country in libraries, bookstores, schools, and (God help us) church.
Since no child has ever asked to be read to by a freakish man bursting out of a spandex dress, woke parents presumably expose their children to DQSH to advertise their own progressive bona fides. Drag is, indisputably, “adult” entertainment for a hardcore sexual subculture, but the woke narrative maintains that the raunch is toned down for the kiddies. “It’s innocent fun!” “Kids love dressing up in bright colors and glitter!” “There’s no explicit stuff, so what’s the harm?” “It’s an entertaining family atmosphere!”
But Big Drag (yes, DQSH has turned into an industry) is a bit more honest about what’s going on than are the welcoming venues and complicit parents. The home website crows that DQSH “captures . . . the gender fluidity of childhood and gives kids . . . unabashedly queer role models. . . .” Presenting gender fluidity as an established fact and offering “queer role models” to children suggests that the goal isn’t just to entertain but to accomplish something that starts with “gr” and ends with “ooming.”
And Big Drag’s aspirations go far beyond the occasional event at the local library. Academic literature from the realm of K-12 education now argues that drag should be considered a valid part of a child’s schooling. That literature, buried in journals the average person will never read, removes any doubt about what DSQH’s “family-friendly fun” is actually up to.
A good example of the academic infusion of drag into schooling is a 2021 paper published in the journal Curriculum Inquiry and entitled “Drag Pedagogy: The Playful Practice of Queer Imagination in Early Childhood.” The paper is co-authored by a Canadian education professor and a New York drag queen who goes by “Lil Miss Hot Mess.” (Yes, that’s the name under which he published this supposedly professional paper.)
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This paper promotes “queer and trans cultural forms as valuable components of early childhood education” and describes drag as one of these components. Drag, it argues, is a way to teach children to be transgressive, to break rules and deconstruct norms. DQSH is thus part of what the paper advocates as “drag pedagogy” that “offers one model for learning not simply about queer lives, but how to live queerly” (emphasis in the original). “This approach,” the paper says, “can support students in finding the unique or queer aspects of themselves – rather than attempting to understand what it’s like to be LGBG.”
So drag helps children learn not just to empathize with people who identify as LGBT, but to live that way themselves. Further, this shattering of norms must extend beyond sex roles and behaviors to disruption of the racist, white-supremacist capitalist system itself (what the paper calls “coloniality and racial capitalism” that imposes “gender normativity” on children who just want to be free – to “live queerly”).
The paper repeatedly emphasizes drag as a vehicle for deconstructing all aspects of normal society. While learning through play is a staple of early-childhood pedagogy, this paper argues that drag is an even better form of educational play because “it ultimately has no rules – its defining quality is often to break as many rules as possible! . . . [D]rag is firmly rooted in play as a site of queer pleasure, resistance, and self-fashioning.” The drag queen’s presence announces that the focus will be on “bending and breaking the rules” with “a premium on standing out, on artfully desecrating the sacred.” He will “foster collective unruliness” so that children will learn “strategic defiance” of all limits and norms.
The paper also promotes what it calls “camp curriculum” – “embrac[ing] failure and shame.” For example, the picture book The Hips on the Drag Queen Go Swish, Swish, Swish “encourages kids to move their hips in ways often coded as effeminate.” (This book was written by Lil Miss Hot Mess, of whose literary talents there apparently is no end.) And drag has a strong element of critical theory, encouraging the analysis and deconstruction of culture through a queer lens.
An arresting admission in the DQSH paper occurs as a brief mention in the Conclusion section. Normal people are constantly assured that children are safe at LGBTQ events such as DQSH and pride parades because those events are designed to be “family-friendly” (see here, here, and here, for example). Is DQSH in fact family-friendly?
"It may be that DQSH is 'family friendly,' in the sense that t is accessible and inviting to families with children, but it is less a sanitizing force than it is a preparatory introduction to alternate modes of kinship. Here, DQSH is 'family friendly' in the sense of 'family' as an old-school queer code to identify and connect with other queers on the street," the paper offered.
In other words, DQSH isn’t intended to offer children wholesome entertainment free of sexual imagery or innuendo; rather, it aims to welcome kids into the greater queer “family,” where they can shake off all conventions, norms, and values - including those of their parents. This “old-school queer code” is being used to snooker naïve parents into handing over their children to a very different, and very dark, world.
From the queens’ point of view, perhaps the greatest advantage of DQSH is the simplest: It gives them physical access to innocent children. The paper agrees that “many queens reflect that DQSH allows them to build relationships with young people that otherwise might not be possible.” What is meant by “building relationships” is left unsaid.
If woke parents understood what DQSH advocates are actually trying to accomplish, they might let their kids spend their free time playing in the back yard. But given the cultural lure of appearing more progressive than thou, maybe not. In any event, DQSH has a mission, and that mission extends far beyond bright colors and glitter.
Jane Robbins is an attorney and writer in Georgia.
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