1991, Michael Warner, “Introduction: Fear of a Queer Planet”, in Social Text, number 29, →ISSN, →JSTOR, page 6:
[…] concepts and themes of social theory that might be pressed to this purpose are in fact useless or worse because they embed a heteronormative understanding of society […]
1997 Summer, John Champagne, ““Stop Reading Films!”: Film Studies, Close Analysis, and Gay Pornography”, in Cinema Journal, volume 36, number 4, →ISSN, →JSTOR, page 82:
This suggests both that film studies can be heteronormative even when it is analyzing homosexual representations and that close textual analysis is itself structured by heterosexual presumptions and assumptions.
1998 February 28, Ruth Holliday, “Philadelphia: AIDS, Representation, Organization”, in John Hassard, Ruth Holliday, editors, Organization-Representation: Work and Organizations in Popular Culture, SAGE, →ISBN, →OL, page 102:
In the same way, homosexuality and bisexuality will always be seen as problematic in heteronormative organizations.
2005 December, Hannah Cobb, “Straight down the Line? A Queer Consideration of Hunter-Gatherer Studies in North-West Europe”, in World Archaeology, volume 37, number 4, →ISSN, →JSTOR, page 631:
By drawing on examples from the Mesolithic of north-west Europe, this paper will demonstrate how hunter-gatherer studies are insidiously imbued with such heteronormative assumptions, and will suggest why we should challenge these.
2010 December 23, Pramod K. Naya, Postcolonialism: A Guide for the Perplexed, London, New York: Continuum International, →ISBN, →OL, page 129:
The Indian subcontinent, with its history of queer and transvestite representations in its epics (Vanita and Kidwai 2000, Vanita 2002), was not prepared for this assault on its 'sensibility' and heteronormative family ideals.
