Seven years ago, Optimist interviewed Dušan Maljković about his work, thoughts, and contributions to the LGBT community. Today, we revisit our conversation with him to shed light on what has changed in his life and career. This interview was sparked by the claim that younger generations of activists are unaware of his work and its significance, raising questions about continuity and generational divides within the community. In recent years, Dušan has also been recognized for his literary achievements. Once again, his responses provide sharp insights, reflecting on ageism, activism, and the need for solidarity in a time that often forgets the importance of history. In this conversation, we not only reflect on the past seven years but also explore contemporary challenges in the LGBT sector, the role of queer theory in everyday life, and the personal philosophies Dušan shares with readers.

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Our last interview was around this time in 2017. What has happened in Dušan Maljković's life since then?

A PhD, love, art. Vissi d’arte, vissi d’amore, as Puccini’s Tosca sings.

The motivation for this interview was a mutual friend’s statement that young activists don’t know who Dušan Maljković is or what he has contributed to the community, nor do they care. How do you respond to that?

I think she’s right. I don’t see why they should care. Youth is focused on the future, not the past. When I’m dead and gone, some archivists and researchers will deal with my texts, publications, and work. I’ve secured my place in regional history—it’s up to the younger generation to carve out theirs.

We all know that ageism is a big issue in the gay community, but how do we combat it?

I don’t think it’s an issue exclusive to the gay community; it’s a problem throughout the Euro-Atlantic region. Today, that region is dominated by profit-driven ideals of youth and beauty—ideals that are hard to achieve and require substantial financial investment. As long as industries ranging from fitness to pornography offer young, fit bodies as the ideal of desirability, nothing will change. Since this is tied to profit, combating capitalism is one approach—the body in this system must not only be beautiful but also useful and productive. Older people, from a neoliberal economic perspective, are seen as useless surplus. Socialism is part of the solution, though not the entire one, as ageism is also a cultural phenomenon with aspects independent of economics. We need a movement for the rights of older people.

Where have the LGBT people of our generation gone? Where are the LGBT activists from our time?

They haven’t disappeared. Some are in Canada, like Boban Stojanović, some are in positions of power, like Boris Milićević, and some are dead, like Dejan Nebrigić. Lepa Mlađenović is alive, well, and thriving.

What is the Center for Queer Studies up to?

We plan to publish Koen Slootmaeckers' doctoral thesis on gay pride events in Belgrade by the end of the year. We’ve also held Pride Queer Studies sessions, established regional cultural collaborations with Sarajevo and Skopje, and recently organized a panel on the Law on Same-Sex Unions. Additionally, there’s our new website dedicated to theory, culture, and art: www.querr.me. Next year, we’re back with Queer Studies—24 lectures in total! Hip hip hooray!

Is queer theory a luxury of the white queer West, while LGBT people in the Middle East and other parts of the world face mortal danger?

The water we drink right now is a luxury compared to many parts of Africa that lack clean drinking water. Does that mean we shouldn’t drink it or that we should fight to improve the situation there? Perhaps we should ask Elon Musk, who could make history in humanitarianism if he solved Africa’s water crisis. His company has the capital and expertise to do so. These are the people to question about luxury and morality.

Queer theory, like many other traditions in the history of ideas—Marxism, psychoanalysis, race theory—has inspired numerous movements and, despite its flaws, made the world a better place. It’s become part of the academic mainstream and integrated the LGBT+ community into university and public discourse. In Serbia, the queer studies I organized were not a luxury—they were open to all, free of charge, and fostered education and a sense of community.

How relevant is queer theory to the everyday life of the LGBT+ community?

I attempted to address this in the previous question. The impact of theory is longer-lasting and more foundational than people often realize. For example, Judith Butler, an internationally renowned figure elevated to iconic status, visited Serbia, gave interviews, and received an honorary doctorate. The “mother” of queer theory left a mark here. Students were empowered, and there’s been a noticeable increase in theses, master’s, and doctoral projects referencing queer theory.

During queer studies sessions, we’d often have coffee after presentations, forming groups of people who didn’t fit into Serbia’s mainstream scene, for whom Grindr and hookup culture weren’t particularly appealing. Alongside excellent lectures, there were first loves, multiple orgasms, and painful breakups.

Seven years after our last conversation, how do you see the situation in the LGBT sector?

I think the key issue of the divide between the state and society remains unaddressed. How do we reach the majority of people? How do we move beyond small circles and organizations in larger cities? I believe the answer lies in solidarity and collective struggle.

At the last Pride, an activist carried a banner against Rio Tinto. Such efforts to step outside the gay framework and care for the common good are ways to build broader solidarity networks. If we can steer gay labor struggles away from “empowering the pink economy and entrepreneurship,” as some propose these days, we could connect with unions. A broad social coalition for change is needed.

You once reacted strongly to my statement that nothing has been achieved in terms of LGBT activism in Serbia.

A lot has been achieved, but not enough. The problem is that the global context has shifted to the right since the fall of the Berlin Wall and global socialism, complicating further progress. Another issue is the difficulty of adapting Western methods and experiences to Serbia. I think we need to rethink our strategies. That’s why we need queer theory and education in the broadest sense to adequately consider the politics of our work.

Last year, you received the "Leposava Mijušković" award for the best queer story.

That’s correct. I always say that Leposava Mijušković’s life story is more interesting than mine. Look it up.

Wisdom comes with age... Do you have any wisdom or advice to share with Optimist readers?

Never grow old in an ageist world, and don’t reshape your bodies with silicone—reshape the world with activism.

Interview by Predrag Azdejković

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Published on Optimist.rs, December 10, 2024