Kew Gardens has been hosting a Queer Nature exhibition. “Looking at plants and fungi through a new lens sheds a light on the infinite diversity found in nature,” says the blurb. Kew Gardens is one of the world’s great institutions dedicated to the study and preservation of nature. So if anyone is going to do ‘Queer Nature’ well, it will be Kew. This exhibition is therefore going to be as good an exploration of queer nature and queer theory as you will get anywhere.
If you go into the exhibition knowing a little about queer theory, but seeking to learn more, you detect three threads.
The first is that while humans seek to categorise things, these categories sometimes have blurry boundaries. The trouble is that we know this already – queer theory doesn’t add anything. Often categories don’t have blurry boundaries. But at other times, they do. Humans have categorised clouds for example. Are cloud boundaries blurry? I expect they are not in their scientific definitions, but are in real life. So humans like to categorise things, and when boundaries are blurry, humans like to explore that blurriness, change the focus, to see if they can spot a sharp boundary somewhere after all. This is all obvious – and queer theory just doesn’t add anything new. Except that it seems to imply that there is someone out there trying to hide the fact that boundaries are sometimes blurry. Even perhaps, that someone is trying to exert political power by hiding the fact that boundaries are sometimes blurry. But there isn’t. Yet queer theory does entice young people into this conspiratorial way of thinking and the paranoid idea that there is some ‘other’ out there, trying to hide information or to exploit them.
The second thread that comes through in the exhibition is that not all forms of reproduction in nature involve two sexes and sexual reproduction. Again, the trouble is that most of us learned this at school. The exhibition has posters explaining non-sexual production in various plants. This is interesting, but, again, the gloss of queer theory doesn’t add anything at all. There is, again, the implication that someone somewhere was trying to hide plant variety. But nobody was. Queer theory states something obvious, with its only contribution being to overlay it with a degree of conspiratorial thinking.

The third thread is liberation. Queer theory – and Queer Nature – draw attention, as noted, to the fact that boundaries are blurry and that not all plants reproduce via sexual reproduction. Simple stuff that we knew. But there is a mood of new perspectives and liberation from pointing this out. This would be fine if there wasn’t that implied sense that someone somewhere had tried to hide information, impose constraints, from which the liberation. But nobody was.
There are some beautiful fabrics displayed. There are the posters explaining plant reproduction. The centrepiece of the exhibition is a video in which Kew employees and associates explain what queer nature means to them. It’s mostly from this that I have teased out the three strands above: two things that we know; the conspiratorial overlay, then the liberation from it. Queer theory contains nothing new, explains nothing, but has this paranoid overlay of implied hidden information, attempt at repression. The gullible are misled into believing in an ill-defined repressive ‘other’ out there somewhere – and this type of belief usually leads to people behaving badly.
Nevertheless, I came away from the Queer Nature exhibition thinking that Kew Gardens has done the world an unexpected favour – though not in the way intended. A great science-based institution has aimed to take queer theory seriously. It has thrown time, resources and expert staff knowledge, at queer theory. It has aimed to showcase queer theory’s insights and its explanatory power. And it has exposed that there is nothing there.

Perhaps we should encourage all institutions to take such a deep dive into queer theory. We will see them, too, come back with nothing. Because while clouds have blurry boundaries, humans do not. While mushrooms might reproduce asexually, humans do not. Queer theory does not help us to explain the human condition, nor does it help to solve policy issues. Women still want single-sex spaces even if mushrooms are asexual.
Caroline Ffiske is a Director of Conservatives for Women. Find her on X (Twitter).
Stop Press: Policy Exchange has also taken a pop at the Kew Gardens’ Queer Nature exhibition in its latest History Matters Report. It quotes Jerry Allen Coyne, a Professor Emeritus at the University of Chicago in the Department of Ecology and Evolution, who said:
The fact that flowers are hermaphrodites doesn’t either buttress or denigrate ‘queerness’. These are hermaphrodites, and hermaphrodites are not known in humans in a form that is fertile as both male and female. (We do have some human hermaphrodites, but they are almost vanishingly rare and are never fertile as both male and female.) …
They also mention fungi, which have ‘mating types’ that can number in the hundreds, but this is the exception among organisms and not seen as ‘sexes’ by biologists.
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I don’t know what “queer theory” is, though I can guess. I don’t really want to know.
Plants are not humans, humans are not plants. Humans are animals, but are quite unusual animals (unique). Animals differ one from the other and humans differ from animals.
Human reproduction requires a man and a woman. Humans are conceived as either male or female. Some humans don’t appear to be interested in sex at all, some are interested in sex with people of their own sex only, some with both, most just with the opposite sex. Evidence for people being “born gay” is sketchy and perhaps doesn’t matter much either way. There’s plenty of evidence that people choose to do “gay” things in certain circumstances e.g. men in prison, so not beyond the realms of possibility that other gay sex isn’t a conscious or subconscious choice based on expediency.
Humans don’t really differ much from other animals. Eg, humans and chimpanzees have 98.8% identical DNA and when looking, one would doubtlessly find that there’s more genetic variation among both humans and chimpanzees then between humans and chimpanzees. As that’s the argument used to prove that there’s no difference between Swedes and Chinese, there’s obviously also no difference between humans and chimpanzees, just an illusion of a difference caused by the implicit political bias of the observers.
I think the author might be thinking more of the difference in brain power. Physically, we’re not much different from chimpanzees (although greatly inferior in some respects); but mentally we are a world away from them, and superior to them.
That said, two riders:
1. Having a vastly superior intellect doesn’t seem to have guaranteed happiness for the great majority of human beings, and
2. When I say “a world away”, obviously, in that claim, I don’t include Joe Biden, Keir Starmer, Bill Gates, George Monbiot, most Guardian readers, or indeed most people formerly thought of as being on the ‘Left’. Not that there aren’t a few on what was formerly the ‘Right’ who, intellectually, share more with the chimps than with regular humans – but they pale into insignificance beside the people – the vast lumpen mass of people – who are terrified of germs, sunshine, Donald Trump, Putin, their own country and culture, nationhood, borders, their skin colour, their sexuality and…their freedom.
“Intersectionality” seems to be another term that yields absolutely nothing when squeezed.
Queer Theory is a queer theory.
And there’s nowt s’queer as folk.
Who else when reading the article thought it was all about Kew Gardens exploring Queer Theory through plants and fungi? I have no idea what Queer Theory is but while Ms Ffiske uses the word “theory” 16 times in her article, as far as I can see, the word occurs just once on the Kew Gardens web site. It describes the inspiration behind the artist of one item (an installation – not a plant) in the festival.
Gibson draws upon his Choctaw-Cherokee heritage as well as queer theory, politics and art history as part of his multi-disciplinary practice.
Ms Ffiske writes:
A great science-based institution has aimed to take queer theory seriously. It has thrown time, resources and expert staff knowledge, at queer theory. It has aimed to showcase queer theory’s insights and its explanatory power. And it has exposed that there is nothing there.
This is a festival not a scientific investigation. It includes art, talks, and other events. It’s objective is:
celebrating diversity in art, plants and fungi
Ms Ffiske needs to lighten up.
Er, what do “queer theory, politics and art history” have to do with plants and fungi? Why is Kew Gardens concerning itself with “art”?
Er, what do “queer theory, politics and art history” have to do with plants and fungi?
Well obviously there are connections but that is not the point. The point is that there is no evidence that this exhibition aims to showcase queer theory’s insights and its explanatory power.
Why is Kew Gardens concerning itself with “art”?
I don’t know. Does it matter?
How can plants and fungi be connected to “queer theory, politics and art history”?
It matters to me. Kew Gardens was probably once a useful institution – an achievement of the better aspects of Western Civilisation. Now it appears to be a left wing political campaigning organisation masquerading as a scientific one, embodying the worst aspects of Western Civilisation – self-hate, the desire to commit suicide.
It’s a real wonder that you haven’t become minister in Germany yet. Without even trying to look hard, the Kew Gardens web site points at an exhibition called Queer Nature and there’s also the poster refrencing queer communities reproduced above which turns your mentioned once only into mentioned at least thrice.
Please read what I wrote. I explicitly said “theory”. It is that word which would, if it was there, give a pseudo-scientific appearance of applying a theory to plants and fungi. There may be additional occurrences of “queer theory” but they are not obvious.
Obviously, referring to nature as queer, as in queer nature, cannot possibly have any relation to queer theory and as obviously, drawing parallells between plants and queer communities cannot have any, either. Nobody would ever think that queer!
Probably we all need to lighten up a bit.
‘Hear from Kew scientists, horticulturists, writers and many more leading voices on their individual perspectives on queerness and nature. Plus watch out for plenty of weekend and After Hours events.
From the fascinating science behind plants and fungi to the connections between plants and LGBTQ+ communities….’
This has got to be one of the most unintentionally hilarious events ever, adding much to the gaiety of the nation..
And Ms Ffiske delightfully joins in the spirit of whimsy.
‘Women still want single-sex spaces even if mushrooms are asexual.’
Well done everyone.
There’s nowt so queer etc etc
—–“there is nothing there.” It’s a fairy tale (literally), like ‘The Emperor’s new clothes.’
This actually all starts with feminism which had 5 primary aims, to undermine marriage/family, to undermine masculinity, to supplant the state in place of church, to flood the labour market suppressing wages and finally to undermine the autonomy of women making them state dependent. Feminism succeeded beyond their wildest dreams the wrecking ball to families was something even communism couldn’t have achieved so effectively, whereas this trans/queer nonsense is meeting far more resistance happily.
…well that citrus sign..”an ability to transition from sexual to asexual reproduction”
…but either way …… ITS ALWAYS CALLED AN ORANGE,!!
It’s mental illness.
Talking of mental illness…Not sure he’d be able to run for the bus without breaking something though.
https://twitter.com/RadioGenoa/status/1717926098711757059
I imagine that the senior ranks at Kew would rather claw their own eyeballs out than put on an exhibition about how invasive foreign species can decimate native ecosystems, for example.
It is simply an attempt to assert the nebulous and that such a feeling should exist in many people at this time is hardly surprising. It represents a low level escape attempt from the horror that is upon us and the horror to come. If you apply understanding to all of the contemporary maledies and do it in a compassionate way then you will understand them in an instant. It is essentially the cry that we are are all uttering expressed in a different way
The same spirit is entering into cultures all over the place. You shouldn’t fear it just take it as a signal or remnder. We do leave things out. We need to listen carefully.