Until recently, I assumed that queer theory, queer studies, and queer politics all had something to do with homosexuality. This past month, however, I had a sickening wakeup call from that error.

Logan Lancing and James Lindsay are the authors of a new book The Queering of the American Child: How a New School Religious Cult Poisons the Minds and Bodies of Normal Kids. In an interview with host Jan Jekielek of The Epoch Times, Lindsay began my education:

Queer … has no essential connection to anything about the person, which means you cannot actually be queer. You can only act queer. It is a political stance … defined by whatever is opposed to the normal, the legitimate, and the dominant. That is the definition of queer. It is a political orientation that is against the idea of normalcy and legitimacy in the world… One of their activists, Linds Amer, quite famously said on Twitter some years ago, “All children are queer. We’re not after gay kids. We’re after all kids because all kids are intrinsically queer.”

In False Flag: Why Queer Politics Means the End of America, another book out this year, executive editor of The Federalist Joy Pullmann writes that transsexual authors Harper Keenan and Lil’ Miss Hot Mess define queerness as “our desire to practice an embodied political resistance to confining constructs of gender and sexuality as they are produced by the institutions and social relations that govern our lives.” Their hope is to teach all children to “upend the binaries,” to “subvert the genders,” and to “live queerly.”

Though Lancing and Lindsay focus more on American schools and child grooming while Pullmann offers a broader take on the assaults of queerness on our laws and culture, they both recognize and identify the cultural Marxism behind this movement and, oddly enough, its existence as a religious cult. Both books dig into the Marxist techniques, particularly those employed by Mao’s Communist regime during the Cultural Revolution, now being used to advance the queer agenda, with our young people singled out as special targets.

In his “Afterword” to The Queering of the American Child, Lindsay offers a thorough explanation of this blending of Marxism with the other major component of queerness, Gnostic cults, the “ones that view Being itself, all of material existence including our own lives, as a prison that incarcerates our true spiritual selves, from which we are alienated.” Given that outlook, “Gnostic cults must therefore be skeptical and destructive of reality.”

Pullmann links queerness to Satanism, citing this example from a lesbian member of the Satanic Temple: “The Satanic Temple has become a haven for queer folks … At the first meeting I attended, nearly everybody I talked to was confidently queer, gay, pansexual, transgender, bi, polyamorous, or something in between.”

Though it receives less attention, a third part to this equation for queerness is mental and emotional illness. Many of the practitioners of queerness exhibit symptoms of what until quite recently were regarded as psychiatric disorders and derangement. In her history of the rainbow Pride Flag, for instance, Pullmann looks at one of its designers, Daniel Quasar. On his website, Pullmann reports, Quasar declares, “I am a queer non-binary celestial object having a human experience,” then casually adds that he “lives with anxiety and various other mental health issues.”

Pullmann begins False Flag with these words: “The 2010s and 2020s did not randomly explode with rainbow porn. They were presaged by decades of Social Marxism eroding natural human relations.” As we read both her book and The Queering of the American Child, the craziness of the last 20 years falls into a pattern and makes sense. The call for special pronouns like “xe” and “xem” for he and him along with other assaults on language; the drag queens reading and acting out before audiences of preschoolers and elementary school students; the indoctrination in our schools that passes for sex education; the “furries” who pretend to be dogs and other animals; ivory tower fantasies like gender fluidity; the grotesque sexual surgeries performed on children; the attempts to change, even from birth, the very meaning of gender; the Pride parades, holidays, and flags; the embrace of transgender ideologies by our federal government: the list of cultural degradation and destruction goes on.

In short, these seemingly random exercises in so-called personal liberty are, in fact, calculated attempts to queer America, to replace the normal with a decadence never before seen but with a definite purpose in mind. The end game of this intentional disintegration of morality and human personhood is the abolition of the family its replacement with totalitarian government.

Pullmann concludes False Flags with “Strategies for Counterrevolutionaries,” 30 pages of guidelines and suggestions for fighting back against those trying to queer America. Notably, she says we must pay a price if we have any hope of keeping our sanity and our liberty. “This country can only be as great as its people,” Pullmann writes. “We are its people. It is up to all of us who desire national greatness to bring it forth from ourselves and our children.”

We’re in a war. It’s past time to saddle up and join the fight.