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A ntroversial new TV mercial by McDonalds  - that featur a gay teenager - has gone viral only days after s release, and has the spot

Contents:

MCDONALD'S COM OUT OF THE CLOSET WH ITS BIG GAY AD (THOUGH ONLY FRENCH)

The Print of the Natnal Gay and Lbian Chamber of Commerce is accg McDonald’s of hypocricy after the French divisn of the rporatn aired a gay-themed mercial France. "They were lookg to portray themselv as an advote of the LGBT (lbian, gay, bisexual and transgenr) muny or an ally ... when was pletely unter to what their actns here the U.S. were," said Jt Nelson, the print and -founr of the Natnal Gay and Lbian Chamber of Commerce (NGLCC). * mature interracial gay mcdonald's commercial *

The Print of the Natnal Gay and Lbian Chamber of Commerce is accg McDonald’s of hypocricy after the French divisn of the rporatn aired a gay-themed mercial France. "They were lookg to portray themselv as an advote of the LGBT (lbian, gay, bisexual and transgenr) muny or an ally...

Were, " said Jt Nelson, the print and -founr of the Natnal Gay and Lbian Chamber of Commerce (NGLCC) Print of the Natnal Gay and Lbian Chamber of Commerce is accg McDonald’s of hypocricy after the French divisn of the rporatn aired a gay-themed mercial France, ABC News is reportg.

Were, " said Jt Nelson, the print and -founr of the Natnal Gay and Lbian Chamber of Commerce (NGLCC). We have an employee work -- The McDonald's Gay, Lbian & Alli Network, " the pany said. For McDonald's to "ntue to distance themselv om the gay muny here the stat and n an ad like that another untry -- jt seemed to be a double standard or double speak, " Nelson said.

GAY MCDONALD'S MERCIAL

In a marketg masterstroke, McDonald's has found a way to give a welg warm fuzzy to gays and lbians whout angerg Amerin right-wgers. The pany recently began airg a tasteful ad which a gay teen viss a McDonald's wh his dad. The trick that mak the strategy work: The ad, viewable below, is only airg on French televisn -- and on YouTube, where 's bee an ternatnal sensatn and been viewed more than 1 ln tim. By stayg off U.S. televisn, McDonald's has done a reach-around to the dience wanted and an end-n around right-wgers who might e a stk over the ad. * mature interracial gay mcdonald's commercial *

In a marketg masterstroke, McDonald's (MCD) has found a way to give a welg warm fuzzy to gays and lbians whout angerg Amerin right-wgers. The pany recently began airg a tasteful ad which a gay teen viss a McDonald's wh his dad. Msage: McDonald's is a place where you n be yourself -- even if you're gay.

VIDEO: FRENCH GAY MCDONALDS COMMERCIAL GO VIRAL

* mature interracial gay mcdonald's commercial *

The pany is a member of the Natnal Gay and Lbian Chamber of Commerce and has supported Out & Equal Workplace Advot, a natnal anizatn that helps build gay, lbian, bisexual and transgenr muny the workplace. The ad isn't a viral h jt bee 's gay-iendly -- 's partly bee 's simply a really well-executed ad that's more enjoyable to watch than a typil Amerin McDonald's ad.

ETA ntroversial new TV mercial by McDonalds - that featur a gay teenager - has gone viral only days after s release, and has the spot that has people the vio on the ad - which only airs France - a teenage boy ss a McDonald's booth, lookg longgly at his class photo, when his cell phone rgs. Article ntu below advertisementWhile gay rights groups are praisg the ad, FOX News' Bill O'Reilly poked fun of the ad earlier this week, askg if ma people crave burgers or i. HILARIOUS VIDEO: Bobsledr Gillian Cooke -The Butt Of The Net's Biggt JokeMORE ON:Breakg NewsJohnny Depp's Longtime Pal, Legendary Rock N' Roll Guarist Jeff Beck Dead At 78 Prce Harry & Meghan Markle’s Tell-All Netflix Seri Delayed To 2023 After Attacks On ‘The Crown’Dianne Feste Ref To Retire Before Her Senate Term Ends In 2024 Dpe Colleagu Argug She Is 'Mentally Unf To Serve'Article ntu below advertisement"We're very fortable wh the topic of homosexualy, there is obvly no problem wh homosexualy France today, " Nathalie Legarlantezec told "The pot was not to show someone who is troubled, pecially a teenager.

"The spot is the first ad om McDonald's to feature a gay character. Relig groups are llg for a McDonald’s boytt after the pany released a vio advertisement Taiwan featurg a boy g out to his father, AdWeek the 90-send McCafé mercial, the subject’s father apparently rejects his son’s homosexual revelatn, poundg a fist on the table and quickly exg the scene, leavg the boy alone and downtrodn. Denizens of Taiwan mostly tend toward a progrsive stance on issu of gay rights, Shanghaiist not, cg a poll nducted by the island natn’s Mistry of Jtice, which found that 60% of the public approve of same-sex marriage.

GAY-FRIENDLY MCDONALD’S MCCAFé AD SPARKS BOYTT

Relig groups Taiwan are llg for a McDonald's boytt after the pany released a gay-iendly McCafé ad mercial. * mature interracial gay mcdonald's commercial *

McDonald’s French “gay” mercial “Come as You Are” ed mixed reactns om lbian, gay, bisexual and transgenr (LGBT) advocy groups when aired May of 2010. The mercial portrayed a “gay” adolcent speakg to his same-sex-signifint other on a cellphone, then sharg a McDonald’s meal wh his father, who do not “know” his son is gay. Dpe the fact that the mercial only paid for advertisg time France, the mercial quickly went “viral” wh hundreds of thoands of views on YouTube and was even featured on Papa-Bear Bill O’Reilly’s non-gay show the O’Reilly Factor (, 2010).

MCDONALD'S LNCH GAY MERCIAL

McDonald's has released a new mpaign ad France welg gay ctomers to s rtrants. The fast food giant created a mercial that featur a closeted, gay man eatg lunch wh his father. The mercial clos wh the words, "Come... * mature interracial gay mcdonald's commercial *

Siarly, Equaly For Gays and Lbians Everywhere based Canada said “‘It's great that McDonald's is puttg [the mercial] out there, and kudos to the creative team. Contrary to the posive rpons to the mercial, the Natnal Gay & Lbian Chamber of Commerce (NGLCC), the largt U.

MARK’S NEWSLETTERSUBSCRIBESIGN {"@NTEXT":","@TYPE":"NEWSARTICLE","URL":","MAENTYOFPAGE":","HEADLE":"THE ACKNOWLEDGEMENT OF SEXUAL ORIENTATN: AN ANALYSIS OF MCDONALD\U2019S \U201CGAY\U201D \U201CCOME AS YOU ARE\U201D COMMERCIAL ","SCRIPTN":"12/8/2010, ,"IMAGE":[{"@TYPE":"IMAGEOBJECT","URL":"}],"DATEPUBLISHED":"2021-12-12T17:06:16+00:00","DATEMODIFIED":"2021-12-12T17:06:16+00:00","ISACCSIBLEFORFREE":TE,"THOR":[{"@TYPE":"PERSON","NAME":"MARK DUGAN","URL":","SCRIPTN":"HELPG PEOPLE HAVE NVERSATNS WH STRANGERS ONE PARTY AT A TIME.","INTIFIER":"ER:55133127"}],"PUBLISHER":{"@TYPE":"ORGANIZATN","NAME":"MARK\U2019S NEWSLETTER","URL":","SCRIPTN":"DNER PARTY CONVERSATN","INTIFIER":"PUB:540133","SAMEAS":["]}}SHARE THIS POSTTHE ACKNOWLEDGEMENT OF SEXUAL ORIENTATN: AN ANALYSIS OF MCDONALD’S “GAY” “COME AS YOU ARE” COMMERCIAL COPY LKFACEBOOKEMAILNOTOTHERTHE ACKNOWLEDGEMENT OF SEXUAL ORIENTATN: AN ANALYSIS OF MCDONALD’S “GAY” “COME AS YOU ARE” COMMERCIAL

Likewise, bloggers have nmned the mercial bee showg a closeted-gay youth is not a “step the right directn” (Pla Homo, 2010, p.

MCDONALD'S GAY-THEMED COMMERCIAL

Instead, this analysis will expla how the mercial’s acknowledgment creat a limed horizon of eedom: the mercial displays homosexuals, but assum homosexual stereotyp that e social ath. The gravatnal pull of homosexual-sexual orientatn has been exprsed and received by society to create margalizatn.

In orr to analytilly unrstand homosexual stereotyp, a rhetoril analysis of sentialism will be done. Essentialism argu that the e of homosexualy is blogilly termed (Halley, 1994). The blogil characteristics that engenr homosexualy are differenc bra stctur or prenatal hormonal levels g same-sex affy (Greenberg, 2007).

MCDONALD’S AIRS MERCIAL SHOWG GAY MAN G OUT TO HIS FATHER (VIDEO)

Constctivism, on the other hand, argu that homosexual behavr is a socially nstcted sire that leads people to nduct sex acts wh the same sex (Halley, 1994).

Dpe the two opns, is not readily clear what the exact e of homosexualy is.

While there has been much bate about this issue producg far more rearch than this paper n ver (Jordan-Young, 2010), the sentialist view of homosexual behavr creasg is seen as the reason for homosexualy. For example, recent polls show that 56% of Amerins believe that homosexualy is not a choice but an nate characteristic (Miller, 2010).

GAY GROUP: DON'T TST MCDONALD'S COMMERCIAL

Moreover, the Print recently was asked about homosexualy’s e and said his “lay-person opn” was “I don't thk 's a choice.

Furthermore, exprsg a nstctivist view of homosexualy has met ristance. A profsor offerg a view of homosexualy as a choice, as opposed to nate characteristic was fired (Jaschik, 2010). In le wh this example are other legal disurs that ntend homosexualy should be viewed blogilly orr to tablish a class of dividuals unr the 14th Amendment’s Equal Protectn Clse (Halley, 1994).

ABC NEWS PROMENTLY FEATUR 'GAY-FRIENDLY' MCDONALD'S AD AIRG IN FRANCE

It would appear om the exampl that the rhetoric of blogil-nate sire to be homosexual is believed by more people and has more arnt fenrs willg to fire profsors and legally challenge discrimatn.

Essentialist rhetoric produc a view of homosexualy that associat s acts wh an nate characteristic.

*BEAR-MAGAZINE.COM* MATURE INTERRACIAL GAY MCDONALD'S COMMERCIAL

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ontend-pencraft-Text-module__weight-normal--s54Wf ontend-pencraft-Text-module__font-text--QmNJR ontend-pencraft-Text-module__lor-sendary--WRADg ontend-pencraft-Text-module__ret--dW0zZ ontend-pencraft-Text-module__body4--Pl3xY">Other</div></button></div></div></div></div></div></div></div><div class="post-hear"><h1 class="post-tle unpublished">The Acknowledgement of Sexual Orientatn: An Analysis of McDonald’s “Gay” “Come as You Are” Commercial </h1><h3 class="subtle">12/8/2010, </h3><div class="pencraft ontend-pencraft-Box-module__ret--VfQY8 ontend-pencraft-Box-module__display-flex--ZqeZt ontend-pencraft-Box-module__flex-directn-lumn--Rq7pk ontend-pencraft-Box-module__paddg-bottom-16--KVxKv"><div class="pencraft ontend-pencraft-Box-module__ret--VfQY8 ontend-pencraft-Box-module__display-flex--ZqeZt ontend-pencraft-Box-module__flex-directn-lumn--Rq7pk ontend-pencraft-Box-module__paddg-y-16--ohCEm"><div class="pencraft ontend-pencraft-Box-module__ret--VfQY8 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height="24" viewBox="0 0 24 24" stroke-width="2" stroke-lep="round" stroke-lejo="round" class="luci luci-msage-circle"><path d="m3 21 1.9-5.7a8.5 8.5 0 1 1 3.8 3.8z"></path></svg></g></svg></a></div><div class="pencraft ontend-pencraft-Box-module__ret--VfQY8 ontend-pencraft-Box-module__display-flex--ZqeZt ontend-pencraft-Box-module__flex-gap-8--HFpIK"><a role="button" href="javascript:void(0)" class="post-ufi-button style-button no-in has-label wh-borr"><div class="label">Share</div></a></div></div></div></div><div class="visibily-check"></div><div class class><div class="available-ntent"><div dir="to" class="body markup"><p>McDonald’s French “gay” mercial “Come as You Are” </p><div id="youtube2-9xGRii6IA1M" class="youtube-wrap" data-attrs="{"vioId":"9xGRii6IA1M","startTime":null,"endTime":null}" data-ponent-name="Youtube2ToDOM"><div class="youtube-ner"><iame src=" ameborr="0" loadg="lazy" gture="media" allow="toplay; fullscreen" allowtoplay="te" allowfullscreen="te" width="728" height="409"></iame></div></div><p><span>ed mixed reactns om lbian, gay, bisexual and transgenr (LGBT) advocy groups when aired May of 2010.  The mercial portrayed a “gay” adolcent speakg to his same-sex-signifint other on a cellphone, then sharg a McDonald’s meal wh his father, who do not “know” his son is gay.  Dpe the fact that the mercial only paid for advertisg time France, the mercial quickly went “viral” wh hundreds of thoands of views on YouTube and was even featured on Papa-Bear Bill O’Reilly’s non-gay show the </span><em>O’Reilly Factor </em><span>(, 2010)</span><em>.  </em><span>  </span></p><p><span>LGTB advocy groups exprsed posive and negative reactns to the mercial.  The Atralian group Coaln for Equaly scribed the ad as ‘a rehgly realistic pictn of a young man who’s a same-sex relatnship” (ced Klopsis, 2010, p. onle).  Siarly, </span><em>Equaly For Gays and Lbians Everywhere</em><span> based Canada said “‘It's great that McDonald's is puttg [the mercial] out there, and kudos to the creative team. It's certaly a step the right directn’” (ced Kmboltz, 2010, p. onle).  Contrary to the posive rpons to the mercial, the </span><strong>Natnal Gay & Lbian Chamber of Commerce </strong><span>(NGLCC), the largt U.S., LGTB bs advocy group,</span><strong> </strong><span>repudiated</span><strong> </strong><span>and severed s ti to </span><strong>McDonald</strong><span>s bee the mercial was a “‘blatant geographic panrg to the LGBT muny. . . . while McDonald’s has ntued to distance self om the LGBT segment the Uned Stat’” (ced Tice, 2010, p. onle).  The NGLCC viewed the ad as hypocril bee McDonalds has refed to implement any of the NGLCC’s employment-equaly polici (Tice, 2010).  Likewise, bloggers have nmned the mercial bee showg a closeted-gay youth is not a “step the right directn” (Pla Homo, 2010, p. onle).  This text produc oppose reactns, but reful analysis of has yet to be done.</span></p><p><span>To help analyze the “Come as You Are” mercial, the translatn is reprted below. </span><a href="#_ftn1" tle rel="nofollow ugc noopener">[1]</a><span> </span></p><p>[Son looks at his class photo. His cellular phone rgs.]</p><p>Son:  Hello.  [Pse]  I was thkg about you too.  I’m lookg at our class picture.  [Son bs picture wh thumb.]  I miss you too.  My dad’s g, I have to hang up.  [Father looks at the son om the pick-up unter.  Father rri food om the unter to the booth’s table.  Son hangs up the phone]</p><p>Father:  Here you go.  [Father plac the food on the booth’s table].  Is this your class picture? </p><p>Son:  [Nods] um-hm.  </p><p>Father:  You look jt like me at your age.  Let me tell you, I was que the ladi’ man!  Too bad your class is all boys . . . You uld get all the girls.  [Son star at father wistfully.  He ps then almost dismissively, quietly lghs.]</p><p>[Song lyrics English “I am gog on my road.”  The screen fas to black and then whe-centered wrg that appears statg French “e as you are.”  The wrg fas to black, and the French McDonalds logo appears—the goln Arch on a green square.  The logo is centered and looks small on the scene.  The McDonalds jgle plays.]</p><p>  Rhetoric, when nonted wh this text, would ask:  How do this text functn?  What societal factors create differg terpretatns?  The discsn of this mercial will not approve or disapprove of the mercial. Instead, this analysis will expla how the mercial’s acknowledgment creat a limed horizon of eedom:  the mercial displays homosexuals, but assum homosexual stereotyp that e social ath.  To prove this argument, an explanatn of acknowledgement and sexual orientatn is necsary.  Fally, readg the mercial batn wh the tools will clarify how means.  </p><p><strong>Acknowledgement:  The Life-Givg Gift</strong></p><p>            To better unrstand the mercial and s implitns, acknowledgement will be explaed focg on how creat an unrstandg of the self and other.  Acknowledgement “is a munitive behavr that grants attentn to others and thereby mak room for them our liv” (Hy, 2006, p. 1).  Startg om the first page, acknowledgment is ncerned about givg others “attentn” and “makg room for them.”  To reach the other, acknowledgement has several steps that will be scribed tail.  </p><p>First acknowledgment is “a nsc act of creatn that marks an orig a begng” (Hy, 2006, p. 10).  Breakg this sentence down, shows that acknowledgement is foced on an dividual’s nsc act.  Conscns is further scribed as a “wealth of wakefulns” (Hy, 2006, p. 19).  This phrase supports the importance of acknowledgment’s nscns bee wakefulns is associated wh g out of sleep or unnscns.  The term wealth shows that acknowledgement acts to heighten nscns beyond regular-everyday observatn.  Acknowledgement needs a “wealth” or maximal qualy of attentn foced on the nsc-eedom of the dividual. Moreover, nscns is volnal requirg effort by the dividual.  Acknowledgement’s nscns nnot be forced or erced; nscns is a unique attribute that is solely ntrolled by the dividual.  Even extreme suatns of vlence, prison or torture, an dividual’s nscns remas securely their own.  Noted thor Viktor Frankel (1992) scrib the retag the nsc abily to act even a ncentratn mp: </p><p><span>The experienc of mp life show that man do have a choice of actn. There were enough exampl, often of a heroic nature, which proved that apathy uld be overe, irrabily supprsed. Man </span><em>n</em><span> prerve a vtige of spirual eedom, of pennce of md, even such terrible ndns of psychic and physil strs.  (p. onle). </span></p><p>Humans, surround by unimagable evil that should never be fotten, reta the abily to nscly “choose” to act one way or another.  The Shoa’s victims abed by obscene malice, breathg sicted bodi, did not necsarily lose their nscns.  Frankl’s strength is awome and spir wonr bee he disclos the fundamental nature of human’s nsc eedom to choose.  This same procs mt occur orr to start the procs of acknowledgment.</p><p><span>Send, the heightened-nsc-volnal act of the dividual creat “an orig” or “begng.” The orig of acknowledgement harkens to explanatory stori meant to disclose the start of all humany.  Juo-Christian relign plac orig’s start wh God who ntually asks for and giv acknowledgement to his believers.  Adam and Eve’s s, the Bible’s first story chronologilly, exprs how dividuals n nscly beg the procs of acknowledgment (Hy, 2006, p. 23).  Many other religns agree that acknowledgment’s orig is lked to a moment of nsc cisn.  The early Buddhist text </span><em>Udāna </em><span>stat s followers should attune nscns to unrstand “In the seen there will be merely what is seen . . . the gnized there will be merely what is gnized” (ced Ziporyn, 2004, p. 8).  The text asks the follower to be prent the suatn acknowledgg their nscns their current surroundgs.  In another way, Herman Hse (1951) scrib this Buddhist procs as “so awakened, so ncerned wh the immediate, whout any distance” (p. 46).  Hse’s language of “awakened” nfirms that the begng act of nscns is scribed as beg awake.  The dividual no longer is asleep whout the nsc abily to act.  Beg “so awakened” Hse’s terms is the origatn of the act of nscns wh no “distance” between the self and the state of their nsc eedom.  When the relig aspect of origatn is stated, lks the orig of nscns to the current procs of acknowledgement.  The begngs nnect to each other formg a le between creatn and the moment of dividual nscns.  The procs, then, warp time and space such that people are no longer the future or past, but perfectly attuned to the prent ll of their own existence.  Adam and Eve’s moment of nsc shame their nakedns or the Buddist’s urge to have a wakeful life, create a moment time that is pletely foced on their nscns.  The wealth of wakefulns is spent pletely that moment.  Not a sgle cent n be ed for any other em. </span></p><p>            The begng stori are not limed to relign.  Science scrib the orig of existence g language of physics that scrib the big bang.  Before the big bang there was a sgulary wh “fe temperature, fe nsy and fe energy” (Hy, 2006, p. 25).  Its explosn created a universe that is 15 billn years old and 10 ln light-years across.  The scientific procs that riv the nclns is a traed pacy to be prent to the data at hand.  The tense ncern for this “immediatens”—also seen Adam and Eve’s rponse to God’s judgment and Buddhists prence to the now—displays the foundg ponent of acknowledgement:  nscns’s orig.  The scientist’s evaluatn of data requir a  nsc moment  the same property seen Adam and Eve’s be and Buddhists’ tense prence.</p><p>            The third orig example is ncerned wh Beg.  Unlike God’s judgment, Buddhist realizatn or science fdg new data, Beg happens every day.  Mute by mute, humans are exposed to the nsc prence of themselv.  Acknowledgement’s orig is everywhere and do not require a spirual breakthrough.  In s everywherens Beg’s hight level is most apparent when nscns is most advanced “ s related paci of reflectn (cril thkg and articulatn) symbolic exprsn” (Hy, 2006, p. 39).  Beg is greatt when humans are most tuned to existence.  Aga, the wealth that is necsary to bee wakeful distguish Beg om other aspects of human teractn. Although is not the ntext that produc this eedom, is the dividual’s nscns that starts at the origatn of begng.  The ntexts that exprs this origatn are readily apparent when there are “setbacks” life.  The suatns occur when malfunctns stop the taken-for-granted aspects of life.  For example, the puter stops workg.  The ffee is spilled, or the hammer breaks.  The setbacks retune dividual nscns to the immediacy of the world (Hy, 2006, p. 41). </p><p><span>            The first phas of acknowledgment foc on the dividual creatg the mental space to realize their nsc eedom. The send phase of acknowledgement foc on the other: “Acknowledgment is an act oriented toward what is other than the person performg the act: works to clear a ‘dwellg place’ (</span><em>ethos</em><span>) space and time where other people and thgs n be refully observed and listened to for the purpose of allowg them a say about the tth of their existence” (Hy, 2006, p. 60). The send half of the quote has already been explaed wh the orig stori.  Orig stori speak to an all-enpassg prence of nscns rerced by other people beg “refully observed and listened to.”  Jt as Adam and Eve stop to listen to God, or the Buddhist foc on the prent, acknowledgment begs wh the act of beg wh the immediacy of data. </span></p><p><span>The first part of the quote, orientg ourselv toward the other, creat our “subjectivy and moral character” (Hy, 2006, p. 130).  While nscns is always wh our Beg, our subjectivy—how dividuals arrange themselv and evaluate themselv—and moral character—why dividuals act a certa way—origate wh the other.  Levas is the basis for  this ia and explas the importance of the other:  “It is not the ner event that unts, but the way which the self seiz and is bowled over by , as through were enuntered another.  It is this way of graspg an event that nstut the very event . . . the dialogue the self wh the other” (Levas, 1989, p. 163).  In this explanatn, Levas pots awarens first toward stctg dividuals to see what “unts” and do not unt the procs of enunterg the other.  The “ner” event is not unted bee the self’s nsc act to </span><em>grasp</em><span> the event is what is important.  The immediacy of seizg the event and beg “bowled over” or overwhelmed wh the event is the important aspect.  Levas then foc on how this seizure of nscns is “as though were enuntered by the other.”  The disvery of origatg nscns is not an experience that n be sucked to nothgns.  It immediately over the horizon of an dividual’s prev unrstandg showg how the seizure n enpass another.  The event be a dialogue between the self and a potential other that realiz the relatnship between the two n occur. </span></p><p>This stage of acknowledgement is the begng of creatg a dwellg place.  An example of a dwellg place would be “ the pany and fort of one’s fay, iends, lleagu, and even strangers who might help, or be helped by you” (Hy, 2006, p. 74).   The nnectn between the Levas’s explanatn of the event helps analytilly clarify the example.  The event n only e to existence when the seizure of the event happens, and the dividual n exprs themselv to another.  Only by lkg the mental pacy of the dividual to the mental pacy of another creat the necsary elements to create a dwellg place where others n flourish.  Dwellg plac n arise a number of lotns, but only when the self realiz their nscns and origatn n an event be lked to another dividual allowg those spac to form.  A more ground example would be a dormory lounge where dividuals n ngregate together at var tim and share experienc.  The procs experiencg a number of events a day and then retellg those events to others is a realizatn orientg the dividual’s nscns toward others.  This procs allows dividuals to make room themselv for other people creatg a new dwellg place.  Dwellg spac allow the other person to feel at home wh the space that is created by two dividuals.  Acknowledgment then is realized through this mutual creatn between two people.</p><p>Acknowledgement is not whout fear, sacrifice and nstctive aspects.  To acknowledge someone requir that an dividual make room their liv for another person producg the fear of judgment.  For example, Adam and Eve acknowledged their s to God and faced the fear of His judgment (Hy, 2006, p. 23).   Acknowledgement openg space n be disorientg bee what was prevly thought n no longer te.  This disorientg pacy n e fear; uncertaty floats the dividual away om the immediacy of their prent suatn.  Sacrifice is necsary bee acknowledgg sacrific prevly tablished thoughts hop of gag a better unrstandg of a suatn.  For example, the scientist, nsirg new data, sacrific prev theori to be prent wh the data.  The posive oute this procs is a better unrstandg of the topic (Hy, 2006, p. 53).  Fally, nstctive aspects of acknowledgement require unpackg the ia that a trace of the other is the self.  Acknowledgement creat a space for the other bee realiz that the other is what allows acknowledgement to occur.  The other’s acknowledgement of the dividual allows existence to occur.  Conversely, the dividual’s acknowledgment is what allows the other to be.  Wh this nstctive, amework the trace of the self and other has occurred.  The dividual realiz the other’s trace or beg is necsary for their survival.  Also, and crilly important, a renstctive procs has also occurred:  the dividual and other realize the acknowledgment of each other is necsary.  Wh this aspect of acknowledgment the polilly important aspects of nstctn n happen allowg the dividual “to rethk their ‘tthful’ nceptns of realy so that what the nceptns end up placg on the margs of society might receive more posive acknowledgement” (Hy, 2006, p. 84).  The “negative” aspects of acknowledgement fd tthful nscns the renstctive procs.  Even though the acknowledgement is not a procs aimed at fort, the realizatn of acknowledgment produc the abily for the dividual to dwell. </p><p>In summatn, acknowledgement starts wh the dividual’s volnal-heightened nscns.  This form of nscns then realiz the origatn of prence that is lked to all begngs.  Origatn then leads to focg on the everydayns of suatns that is quickly turn toward others.  Individual events are experienced and seized by nscns’s abily to nnect wh another.  The nnectn created by the self and other produc a dwellg place—where fort n be felt by the self and other.  Through this procs the dividual has feared of new data, sacrificed of prev notns and renstcted their thoughts experiencg the other  </p><p><strong>Acknowledgement Conjunctn wh Sexual Orientatn</strong></p><p>            Acknowledgment’s foc on lk between two people allows a better unrstandg of sexual orientatn.  Sexual orientatn is not as foundatnal as nscns or acknowledgment, but still ntas some of the basic phenomenologil prcipl that were discsed earlier.  Norton (2001) stat sexual orientatn has phenomenologil quali:</p><p>Bee the term ‘orientatn’ is now mon legal and psychiatric disurs, we thk of as a scientific word.  But of urse is merely a directnal metaphor drawn om magism and navigatn, which has gradually supersed the directnal metaphors ed prrs to the 1970s:  clatn, viant, pervert, vert, taste, tenncy bent, drive. Sexual love is often exprsed terms of directnal metaphors.  For example, the directn of Cupids’s arrow darts toward the object of sire.  (ced Ahmed, 2006, p. 69).</p><p>Orientatn refers to the directn of our nsc sire; seeks to unrstand how nscns is directed toward an object.  In keepg wh the magic and navigatnal metaphor, I will scribe sexual orientatn g an analogy to gravy. </p><p>Sexual orientatn operat like gravy.  An dividual is pulled by other people’s sexually-oriented gravy.  For example, a man walkg down the street a drs draws attentn creasg their gravy on the viewer’s perceptn of sexual orientatn.  Likewise, the first time one views pornography creat a sexual pull.  The pull at first is disorientg and nstctive.  It uld even be fearful.  However, once attuned, the dividual be directed toward particular aspects of sexualy that were unknown before the experience.  Although the exampl are more extreme than the day-to-day teractn one has, everyday exampl also pull at the dividual.  For example, a betiful dividual draws our attentn sexually.  The perceptns, like gravy, bend space and time, and direct our nscns toward sexual practic.  Individuals do not thk of this practice happeng every day bee sexual fluenc have cultured to systematic tegori.  It is only through a malfunctn or setback that the procs aga emerge as new.  For example, the first time a person kiss another person the gravy of that sexual act bends the space and time of the person leadg them to reevaluate their sexual orientatn.</p><p>            The lkage to gravy is phenomenologil purposeful and also is tied to acknowledgement.  Levas argu that before humans are born the rs of “of space, which we feel as gravy” occurs (Hy, 2006, p. 118).  The nsc aspect to our existence is felt by the weight of the physil aspect to our beg.  Sexual orientatn’s rs upon our beg origat lns of years of evolutn—the origatg event.  The gravy of our nscns is lked to that fely nse sgulary that explod producg everythg.  Fdg the mon ground between origatn, Levas’s scriptn of gravy n be tied to sexual orientatn.    </p><p>            The gravatnal amework based on acknowledgement allows exprsns om the dividual to occur njunctn wh rpons om others.  The only time that actually creat acknowledgement though is through the procs of teractg wh other people.  For example, an dividual exprsg their sexualy alone do not necsarily produce acknowledgement.  While a worthwhile practice, this dividual form of sexualy do not create a means for others to regnize .  Moreover, a social exprsn of sexualy that is not regnized by others do not produce any “gravatnal pull” on others.  For example, a drag queen that nobody notic is not a drag queen bee the functn of drag queens is to entice others to notice.  Dpe the need for acknowledgment and the ntext of the suatn, the dividual do have a power to create a pull to acknowledge some aspect of the dividual’s sexual orientatn. </p><p><strong>The State of Acknowledgg Sexual Orientatn</strong></p><p>Sexual orientatn is not always acknowledged.  Sexual orientatn n be treated as a kd of social ath where “people are slighted or margalized” (Hy, 2006, p. 190).  The gravatnal pull of homosexual-sexual orientatn has been exprsed and received by society to create margalizatn.  Instead of nscly evaluatg the immediacy of data, a hristic is ed that unfortunately rults a stereotype.  In orr to analytilly unrstand homosexual stereotyp, a rhetoril analysis of sentialism will be done.</p><p>Essentialism argu that the e of homosexualy is blogilly termed (Halley, 1994).  The blogil characteristics that engenr homosexualy are differenc bra stctur or prenatal hormonal levels g same-sex affy (Greenberg, 2007).  The blogil puts orient a person’s sire toward the same sex, and then the person acts on them. Constctivism, on the other hand, argu that homosexual behavr is a socially nstcted sire that leads people to nduct sex acts wh the same sex (Halley, 1994).  The dividual is cultured such a way as to sire to be wh the same sex and then the person acts on those cultured sir.  Dpe the two opns, is not readily clear what the exact e of homosexualy is.  There is still a great al of science and bate that needs to occur (Jordan-Young, 2010).   </p><p>While there has been much bate about this issue producg far more rearch than this paper n ver (Jordan-Young, 2010), the sentialist view of homosexual behavr creasg is seen as the reason for homosexualy.  For example, recent polls show that 56% of Amerins believe that homosexualy is not a choice but an nate characteristic (Miller, 2010).  Moreover, the Print recently was asked about homosexualy’s e and said his “lay-person opn” was “I don't thk 's a choice. I thk that people are born wh, you know, a certa makp, and that we're all children of God. We don't make termatns about who we love.   And that's why I thk that discrimatn on the basis of sexual orientatn is wrong” (ced Miller, 2010, p. onle).  Furthermore, exprsg a nstctivist view of homosexualy has met ristance.  A profsor offerg a view of homosexualy as a choice, as opposed to nate characteristic was fired (Jaschik, 2010).  In le wh this example are other legal disurs that ntend homosexualy should be viewed blogilly orr to tablish a class of dividuals unr the 14th Amendment’s Equal Protectn Clse (Halley, 1994).  It would appear om the exampl that the rhetoric of blogil-nate sire to be homosexual is believed by more people and has more arnt fenrs willg to fire profsors and legally challenge discrimatn.</p><p>Essentialist rhetoric produc a view of homosexualy that associat s acts wh an nate characteristic.  Instead of beg open to the gravatnal pull of sexual orientatn through acknowledgment, the hristic of sentialism teleologilly terprets the actn before happens.  For example, when a homosexual disclos their orientatn to heterosexuals, the rponse is often not shock but acceptance.  This example shows some very important phenomenologil characteristics, acknowledgment and gravy, and the ncept of g out.  For a homosexual to adm their orientatn toward the same sex is an important marker of their existence.  It is an attempt to realize an event, be bowled over by , but realize that s exprsn to others is necsary.  When is actually exprsed, a heterosexual person, who do not feel the immense shift gravatnally the orientatn of one’s beg, is not bowled over.  This lack of pull should not be nsted to be a problem or the person beg told is actg unrgly or uhilly.  More than likely the homosexual person has chosen someone to disclose their sexual orientatn to who ri siar dwellg plac. </p><p>The reason for the immense difference the pull of gravy is that the homosexual when first g out lacks the proper rhetoril eloquence to scribe a life lived up to that pot as somethg else.  The closeted life exprsed sire the oppose sex that tth ntaed no sire.  The closeted homosexual foc their nscns to nstantly orient self toward the oppose sex, but the awarens of their nscns malfunctns orientg toward the same sex.  It was a life where others hurtful words perated their beg closg off dwellg spac.  The social ath created by the sults though uld not be exprsed or shown to have any effect on the homosexual dividual.  To speak about the dimished dwellg place, would be to disclose the malfunctn of their orientatn.  Comments ma by those, who even ri the homosexual’s dwellg place, are remembered as hurtful words.  Comg to expla the years of experience a sgle nversatn for the first time is a rhetoril challenge that noone would pass.  Metaphorilly, thk of scribg the fe nsy of a sgulary explodg.  The immensy of gravy and experience spew forth nversatns that are ak to chaos.  This stggle toward exprsn is often why homosexuals often fd solace exprsg their g out procs to other homosexuals.  Even olr homosexuals n still stantly nnect to younger homosexuals about their time the closet and g out.  The nsc landspe that is created by a set of mutual experienc produce a dwellg place for the two dividuals that is not often replited by heterosexuals.      </p><p>The movement towards an sentialist view of homosexualy turns this experience to a known quanty.  The scriptn of the procs be immutable and natural as opposed to an acknowledged procs.  Acknowledgment reli on s abily to realize the dividual’s ee nscns to create dwellg plac through strict terpretatn of the data.  Essentialist rhetoric pruppos that g out is an immutable outgrowth of specific blogil functns.  It mimiz and nstras the abily of the homosexual to eely choose to exprs their orientatn toward the same sex. </p><p>The procs of g out should be thought of as a moment of realizatn, but do not mean closeted experienc are thentic.  A unifyg characteristic the LGTB muny is the experience of the closet. Every LGTB person to realize that they at one time were not open about their sexual affy and were closeted. Only after they munited this to others were they open about their sexualy. To thk beg closeted is thentic or bad creat a neat logil bary: closeted is thentic and out is thentic. However, the procs is not so tidy. Beg out do not mean that everyone realiz this fact about a person. There are tim when is not necsary to exprs one’s homosexualy. Even those, who are out, are not necsarily acknowledged by everyone as out. For example take a simple c scenar of a gay person beg told by a waer to look at all the nice women. The gay person’s sexual orientatn is not revealed but prumed to be heterosexual. Even open homosexuals n ntue to be margalized. Also, those the closet are no ls thentic than those out of the closet. To prume that homosexuals spend part of their liv an thentic state is ridiculo.  They still eat and breath like every other human. Moreover, even beg out do not end discrimatn: “If to e out is to release onelf om a state of uneedom, that is not bee g out nstut an pe om the reach of power to a place outsi of power: rather, g out puts to play a different set of power relatns and alters the dynamics of personal and polil stggle” (Halper, 1995, p. 30). Another c example echo Halepr’s statement by askg if the newly-out-gay man feels obligated to start listeng to Lady Gaga, gog to Gay Straight Alliance meetgs and lecture their iends anytime they say “gay” or “fag.” To view the closet the simple bary do not fully expla realize the plited procs of acknowledgment. Fally, is important to realize the potential unifyg power that the closet n have. The exprsn of siar feelgs and experienc between two people n brg them together; the closet is a siar experience that many people have had that they n share and acknowledge each other wh. To view the closet as unproductive reveals the anticipatory way society to unrstand homosexualy.</p><p><strong>            </strong><span>Acknowledgement’s analytic abily to dissect the procs of sexual orientatn and g out will be more fully explaed wh an analysis of the “gay” McDonald’s “Come as You Are” mercial.</span></p><p><strong>I Came, I Saw, I am Ambivalent</strong></p><p>            The majory of mentators (Andrist, 2010; Gomstyn, 2010; Klopsis, 2010; Kmboltz, 2010; Ng, 2010; Pla Homo, 2010; Royte, 2008; Tice, 2010; Volsky, 2010; Williams, 2010; Zal, 2010)have terpreted the “Come as Your Are” mercial the followg way.  The mercial do not ially prent a gay person bee is assumed that the boy is speakg to a girl who he “thks about” and “miss.”  It is not tomatilly margalizg if dividuals assume the boy like girl:  the majory of people the world is heterosexual.  After the dience learns that the boy’s class is all male, the viewer realiz that the boy was talkg to another boy.   The terms “miss” and “thks about” are assumed to gravatnally orient the boy toward another boy.  The two characteristics of relatnships lead the viewer to believe that the boy is a romantic relatnship wh another person.  The relatnship wh another boy is rerced by the father’s chatter that the boy would be a “ladi man”, and is unfortunate that he attends an all-boys school.  The son dimutively lghs at his father wh a “knowg” look spurrg the viewer to know the father is unaware of his son’s sexual predilectn.  Moreover, the sgle song lyric “I am gog on my road” shows that there is some particular road that the son is traversg that the father is not.  Furthermore, the song lyrics are not upbeat but a slow, ploddg rhythm ditive of ntemplatn not exuberance or dividualy.  The mercials endg rerc the view that the son is gay but not yet e out bee stat the patron of McDonalds should “Come as You Are.”  The viewer perceiv this data then, through enthymeme, nnects the “logil” pots:  the son is a closeted gay person, who has yet to e out to his father, but he n still e as he is to McDonalds.  Consequently, if a closeted gay person n be fortable wh his father, who do not know his sexual orientatn, then anyone should be able to enjoy McDonalds wh anyone. </p><p>            The LGTB advocy groups that cricized McDonalds perceived a closeted-gay person unable to tell his father about his sexual orientatn or boyiend.  The tensn this creat is ed by McDonalds to advertise their abily to serve anyone who wants their food.  At the same time, McDonalds do not have the greatt rerd for supportg LGTB iativ.  McDonalds has ed a reprentatn of a muny they do not acknowledge to further their mercial terts.  Hypocril actn so fat ts n bee fatter (lerally and mercially).  The send major problem wh this mercial is that the McDonalds mercial rerc a view that homosexualy is the mory for a reason that is ltle noticed.  What if the mercial stead of exprsg the sire of a boy to be wh his signifint other, put the lovers together at McDonalds eatg Big Macs and makg out at the booth?  Would that have ed a larger stir?  Mt that qutn even be asked?  Homosexualy n be reprented to the French public as tensn bee nforms to the homosexual stereotype that views the closet as bad.  The amoro young men ll each other bee they nnot be close to each other or reveal their timacy to their fai.  Only by showg the uple apart and fed up by fay members silly ments about girls n homosexuals be reprented this way.  The bilatg view that homosexuals are still outsi the mastream is what allows McDonalds to e the margs of society to make the McDonalds appear more clive.  </p><p>            Those that argued the mercial is clive would make the se that the portrayal of a historilly margalized group is good.  This argument needs some ntext to feel s full gravatnal force.  Image a young gay person whose fay is extremely relig that cri homosexualy as a s.  This young person go to an evangelil school where the poisono msag that have doctrated this person are repeated.  His social circle, ma up by his evangelil classmat, also hold the same offensive beliefs.  This young person is facg social ath.  Then image him watchg this vio on YouTube.  This mercial would not stabilize a life shocked by social ath, but do provi an openg to a new world.  It uld ject uncertaty to the narrative of social ath that he has been unchallenged.  This uncertaty uld morph nscns to a view of the future that enpass his abily to bee different. </p><p>A more reful readg of the mercial attuned to acknowledgement would first realize that the data beg prented never stat the boy is homosexual or closeted.  The most important premise of the mercial is that he boy is gay.  The readgs above pot to this sexual assumptn, but the boy never says “I am gay.” Instead the two readgs pot to this ncln although the only thg the viewer knows om the dialogue is that the boy both “thks about” and “miss” his male iend.  Do thkg about someone and missg them translate absolutely to sexual love:  not at all.  Friendship that creat dwellg plac requir thkg and missg others.  It would be foolish to simply assume that iends of the same genr nnot thk about or miss other people.  Anyone n attt to thkg about and missg iends.  Consequently, what is actually prumed the mercial is that mal nnot thk about and miss each other so openly our culture.  The assumptn shows the lims and horizons of mascule iendship bee there is a lim to what n be exprsed between two mal our culture.  To say that another person is missg or thkg about another person impli that iendship has a lim to the emotnal openns that n be shared.  Send, how do the dience know that jt bee the boy perhaps has loved another male that he is gay?  This thought procs reli on the prumptn that orientatn toward the same sex is immutable.  Why do this boy if only experiencg love wh the same sex bee a tegory?  The reason for this assumptn is sentialist views of homosexualy.  Once the homosexual act happens, the person’s beg is changed.  Their bra stcture or hormonal levels are prumed to be different too.  The relatnship created by the two mal nnot simply be for love, but mt be based on the body’s materialy.  Wh the two exampl, acknowledgment shows beg prent wh the suatn forc nscns to reevaluate the data at hand.  </p><p>            Send, the prumptn that the boy is closeted is also ccial exprsg the paradox of the mercial that you e as you are but at the same time are “different” than normal.  Yet, how do the viewer e to assume that they boy is closeted?  Aga he do not explicly say on the phone, “I am closeted.” Moreover, the boy has a relatnship wh another male that is very close.  If the two mal are romantilly lked, then the boy’s signifint other clearly knows the son is gay.  Even if the closet to his father, the boy has relatnships that are not the closet.  Send, the viewer prum the boy is gay and is unable to tell his father that he has sexual affy toward men.  What if the father knows his son is gay and his sistence upon his son’s abily to be a “ladi man” and the unfortunate nsequence of gog to an all-boys school, is the father urgg the son to “choose” to be heterosexual.  This scenar is not unmon among the LGTB muny; many parents feel the need to tell their offsprg to jt “change” what they like.  What if this scene McDonalds is another stance of the father phg the son to an inty that do not f what the son is attracted to?  This readg would dramatilly change the readgs of the mercial.  Now the son is out of the closet and fac the ntual ph om his father to change his ways.  The ia of g as you would reversed bee the son nnot e to McDonalds whout beg lectured by his father to change himself.  A proper slogan would be “Get lectured by your parents for lovg the same-sex (also get a Big Mac).”</p><p>            Acknowledgement also criqu the above readgs even if the son is homosexual and closeted.  The ncepts of beg a homosexual and closeted are lked the readgs through the sentialist lens.  Even though the orientatn of beg homosexual may not be exprsed, is prumed that is necsary for this gay adolcent to eventually e out.  By lkg the ncepts ni the fundamental eedom that is at the heart of Beg.  Send, reverts to simple hristics stead of challengg why dividuals e to exprs their sexual orientatns specific ways.  The gravatnal force that g out has is rced to a simple know rult as if is an equatn where X is eventually solved.  Part of the reason for the lack of acknowledgement is that would require everyone who heard the story to reevaluate their own sexual sir.  If g out is a choice and dividuals are nmned to be, then creatg a dwellg place between dividuals would mean the heterosexual would have to dwell the unual landspe of choosg to exprs and be nsc of their own sexual sire.  The terpretatn of the mercial that lims this functn lims s nstctive pacy.  The nstctive aspect to this pot would force others to open themselv to the possibily of be upled om their sexual sire.  From such an early age, there are reprentatns of the exprsn of sexual sire that rethkg this procs is difficult. However, for the power of acknowledgement to happen requir that dividuals create this nstctive pacy for to be shown forth.</p><p>            Overall, ethilly this mercial do not monstrate a full view of acknowledgement.  Moreover, do end up relyg of fairly stereotypil views of homosexualy and the closet.  It is a procs that has been terpreted whout a full grasp of the gravatnal force of sexual orientatn that creat and recreat our sir based on the immediacy of now.  Instead puts throws dividuals to the faiar orb of stereotypil thkg that reli on knowg homosexualy is blogilly termed and nsequently do not require a procs acknowledgg that difference.  However, to tomatilly ll this procs uhil would be to miss the pot that Frankl mak early this paper.  Dpe the material ndns that surround existence, our choice towards eedom and nscns remas.  The “Come as You Are” mercial n be seen by that youth facg social ath, and n prent a new view of time and space. </p><p><strong>Acknowledgement’s Life Givg Gift</strong></p><p>            To say that homosexuals are margalized is like sayg Texas gets hot the summer.  The heat of Texas needs very specific words orr to pture the magnu of s swelterg, brow-drenched, broil.  Siarly, if a better unrstandg of social ath and sexual orientatn n occur the language that is ed to scribe s procs n bee more specific.  The gravatnal force of sexual orientatn found upon acknowledgment provis a specific set of tools that n assiduoly scribe how dividuals e to know homosexualy.  It is a amework that requir further ttg on var artifacts, but ially s rults evaluatg the “Come as You Are” mercial should signal s further e to scribe the pernic world of discrimatn.</p><p>            The rhetoric and words that LTGB advocy groups e should also pay particular attentn to this method.  It will provi them a more reful readg and unrstandg of this mercial.  Instead of quickly cidg that the mercial is good or bad, the groups should terrogate the mercial and ask qutns that attempt to disclose issu of homosexualy, the closet and the gravatnal force of sexual orientatn should be exprsed.  For example, stead of creatg prs releas that argue hypocrisy or clivens, what if the groups posed the qutn “Why do not that young straight male tell his father about the lovely nversatn he had wh his iend who he n exprs love wh?”  The force of this qutn creat a gravatnal force s listeners to regnize they do not know the sexual orientatn of this person, the person on the phone uld be his iend whom he lov and the rear should perhaps feel fortable exprsg their love of same-sex iends.  It also asks the qutn about the lims of the exprsn of love.  Where n love create dwellg plac society orr to facilate acknowledgment?  This qutn would ph the bounds of this horizon toward new ontiers.  Fally, this qutn would ny the abily to lk homosexualy to a pretermed urse of blogil immutabily.  Instead of ditg that of urse orientatn leads to exprsn, the qutn would refoc on how the rhetors exprs themselv.  The qutns that are raised by this rponse would dite a willgns of this advocy group to facilate Beg prent state.    </p><p>            To sexual-studi scholars nvced of ntually fd opprsn, wh any mentn of homosexualy, gravatnal sexual orientatn would force a realizatn about the reach of dividuals reactns to displays of sexual orientatn.  Jt as a smologist would be hred if they uld not mathematilly scribe the astronomil gravy of the sun, the scholars are hred by their abily to see the power dividuals have to rtcture their sexualy.  As long as the scholars ntue to thk simplistilly about sexual orientatn they will ntually not acknowledge their artifacts.  The same scholars will ntue to misquote Butler (1990) to prove that opprsn occurs:   </p><p>one who was for the law, ss before the door of the law, attribut certa force to the law for which one was. The anticipatn of an thorative disclosure of meang is the means by which that thory is attributed and stalled: the annunciatn njur s object. I wonred whether we do not labor unr a siar expectatn ncerng genr, that operat as an terr sence that might be disclosed, an expectatn that ends up producg the very phenomenon that anticipat. p. xv</p><p>Butler’s crique of standg before the law and g to anticipate s effects shows that the gravatnal amework n more accurately scribe the functn of the law regard to sexual orientatn.  Metaphorilly, the gravatnal pull on law (door) that one stands before would bend the door to peak around.  Instead of immediately perceivg the suatn wh the lens of taken-for-granted thkg, the gravy would let you see yourself as not yourself.  The person would be spl and allow a more realistic view of nscns to emerge.  Forced to see both sis of sexualy would disorient the viewer nstctg their own sexual prence the world.  The renstctn n also occur bee the force of sexual orientatn is still felt by the dividual would allow an aspect of beg to ground the person.  The productivy of this metaphor for scholars is brief and limed, yet the potential for a more accurate scriptn of sexual orientatn n happen. </p><p>            The theory offered may appear utopian:  another amic mand to rethk our assumptns.  However, the method prents a set of tools that are ready-at-hand to nscly perceive the problematic reprentatns of homosexuals.  While beg ele and forcg people to rethk their assumptns may not be the bt polil strategy.  Equally unlikely is that tellg the world that some artifact is eher clive or not will radilly change .  To moralize about the issu stead of discs their effects leav place assumptns, like sentialist rhetoric, that would make equaly impossible.  When sentialist rhetoric acts as a rnerstone to unrstand homosexualy “Far om foundatnal, the disposn are the rult of a procs whose aim is to disguise s own genealogy” (Butler, 1990, p. 87).  Essentialist rhetoric acts to disguise s tras and data foreclosg acknowledgment.  Moralizg about how homosexuals are equal to heterosexuals bee there was no choice dispos homosexuals to the same exact explitns that allow stereotypil disurse.  Instead begng to pull the world back to homosexual’s nsc orb has the potential to reorient our unrstandg of sexual orientatn.   </p><p><strong>Works Ced</strong></p><p><span>Ahmed, S. 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Fet 'Boxers or Briefs?' Print Obama Fac Tough Qutns at MTV Town Hall - Polil Punch. </span><em>ABC News</em><span>. Retrieved om </span></p><p>Ng, A. (2010, June). McDonalds Gay Ad: Come as You are, Say Rtrant. Retrieved December 8, 2010, om </p><p>Pla Homo. (2010, June 1). McDonald's Ad: Come as You are, Stay as You Are? Retrieved December 8, 2010, om </p><p><span>Royte, B. (2008, November 6). Come as You Are: McDonald’s Viral Vio. </span><em>Vanksen</em><span>. Retrieved December 8, 2010, om </span></p><p><span>Tice, C. (2010, June 8). Why McDonald’s Gay Ad France Pissed Off… Wa for … Gays. </span><em>B Net, CBS News</em><span>. Retrieved om </span></p><p><span>Volsky, I. (2010, June 15). McDonalds: Gay ‘Come As You Are’ Commercial Runs Counter To Amerin Culture. </span><em>Thk Progrs:  The Wonk Room</em><span>. Retrieved December 8, 2010, om </span></p><p><span>Williams, S. (2010, June 15). McDonald's Says 'Come As You Are' wh Gay Friendly French Ad. </span><em>Care2 Make a Difference</em><span>. Retrieved December 8, 2010, om </span></p><p><span>Zal, J. (2010, June 1). McDonald's Targets Gay Ctomers wh 'Come as You Are' Ad on French TV. </span><em>NY Daily News</em><span>. New York. Retrieved om </span></p><p><span>Ziporyn, B. (2004). </span><em>Beg and Ambiguy</em><span>. Chigo: Open Court.</span></p><div><hr /></div><p><a href="#_ftnref1" tle rel="nofollow ugc noopener">[1]</a><span> Translatn om YouTube; see catn (McDonalds, n.d.).  </span></p></div></div><div class="visibily-check"></div><div class="post-footer"><div class="pencraft ontend-pencraft-Box-module__flexGrow--mx4xz ontend-pencraft-Box-module__ret--VfQY8 ontend-pencraft-Box-module__display-flex--ZqeZt ontend-pencraft-Box-module__flex-jtify-space-between--NvIcg ontend-pencraft-Box-module__flex-align-center--rSd6h ontend-pencraft-Box-module__flex-gap-16--TpblU ontend-pencraft-Box-module__paddg-y-16--ohCEm ontend-pencraft-Box-module__borr-top-tail-themed--e17yZ ontend-pencraft-Box-module__borr-bottom-tail-themed--eVwFY post-ufi"><div class="pencraft ontend-pencraft-Box-module__ret--VfQY8 ontend-pencraft-Box-module__display-flex--ZqeZt ontend-pencraft-Box-module__flex-gap-8--HFpIK"><div class="like-button-ntaer post-ufi-button style-button"><a role="button" class="post-ufi-button style-button no-label wh-borr"><svg role="img" style="height: 20px; width: 20px;" width="20" height="20" viewBox="0 0 24 24" fill="#000000" stroke-width="2" stroke="#000" xmlns=" class="in"><g><tle></tle><svg xmlns=" width="24" height="24" viewBox="0 0 24 24" stroke-width="2" stroke-lep="round" stroke-lejo="round" class="luci luci-heart"><path d="M19 14c1.49-1.46 3-3.21 3-5.5A5.5 5.5 0 0 0 16.5 3c-1.76 0-3 .5-4.5 2-1.5-1.5-2.74-2-4.5-2A5.5 5.5 0 0 0 2 8.5c0 2.3 1.5 4.05 3 5.5l7 7Z"></path></svg></g></svg></a><div role="dialog" class="modal typography out gone share-dialog popup"><div class="modal-table"><div class="modal-row"><div class="modal-cell modal-ntent no-fullscreen"><div class="ntaer"><button tabInx="0" type="button" data-ttid="close-modal" class="pencraft modal-btn modal-ex-btn no-marg ontend-pencraft-Button-module__inButton--xpBoH ontend-pencraft-Button-module__buttonBase--T0hXz ontend-pencraft-Button-module__size_40--RASvV ontend-pencraft-Button-module__prry_sendary--UEXV6 ontend-pencraft-Button-module__fill_empty--OPYgN ontend-pencraft-Button-module__round--D6jfD"><svg xmlns=" width="20" height="20" viewBox="0 0 24 24" fill="none" stroke="sendary" stroke-width="2" stroke-lep="round" stroke-lejo="round" class="luci luci-x"><le x1="18" x2="6" y1="6" y2="18"></le><le x1="6" x2="18" y1="6" y2="18"></le></svg></button><div class="share-dialog-tle">Share this post</div><div class="pencraft ontend-pencraft-Box-module__ret--VfQY8 ontend-pencraft-Box-module__display-flex--ZqeZt ontend-pencraft-Box-module__flex-directn-lumn--Rq7pk ontend-pencraft-Box-module__flex-gap-32--uRr14 ontend-pencraft-Box-module__paddg-x-24--ViY5j ontend-pencraft-Box-module__paddg-top-32--hE9Ly ontend-pencraft-Box-module__paddg-bottom-48--OND"><div class="pencraft ontend-pencraft-Box-module__ret--VfQY8 ontend-pencraft-Box-module__display-flex--ZqeZt ontend-pencraft-Box-module__paddg-8--wF5Sz ontend-pencraft-Box-module__borr-tail--MiH57 ontend-pencraft-Box-module__borr-radi-12--AmQy9 social-preview-box post"><div class="social-image-box"><picture><source type="image/webp" srcset=" /><img src=" siz="100vw" alt loadg="lazy" width="120" class="ontend-ponents-rponsive_img-module__img--Pgjj2 social-image" /></picture></div><div class="pencraft ontend-pencraft-Box-module__ret--VfQY8 ontend-pencraft-Box-module__display-flex--ZqeZt ontend-pencraft-Box-module__flex-directn-lumn--Rq7pk ontend-pencraft-Box-module__paddg-y-8--exiCC ontend-pencraft-Box-module__paddg-left-12--eE6bp"><h4 class="pencraft ontend-pencraft-Box-module__ret--VfQY8 ontend-pencraft-Text-module__size-16--fFowu ontend-pencraft-Text-module__le-height-20--p0dP8 ontend-pencraft-Text-module__weight-bold--Ps9DB ontend-pencraft-Text-module__font-text--QmNJR ontend-pencraft-Text-module__lor-primary--ud4Z0 ontend-pencraft-Text-module__ret--dW0zZ ontend-pencraft-Text-module__hear4--hH3cg">The Acknowledgement of Sexual Orientatn: An Analysis of McDonald’s “Gay” “Come as You Are” Commercial </h4><div class="pencraft ontend-pencraft-Box-module__ret--VfQY8 ontend-pencraft-Text-module__size-14--Ume6q ontend-pencraft-Text-module__le-height-20--p0dP8 ontend-pencraft-Text-module__weight-normal--s54Wf ontend-pencraft-Text-module__font-text--QmNJR ontend-pencraft-Text-module__lor-sendary--WRADg ontend-pencraft-Text-module__ret--dW0zZ ontend-pencraft-Text-module__body4--Pl3xY"></div></div></div><div class="pencraft ontend-pencraft-Box-module__ret--VfQY8 ontend-pencraft-Box-module__display-flex--ZqeZt ontend-pencraft-Box-module__flex-jtify-space-between--NvIcg ontend-pencraft-Box-module__flex-gap-8--HFpIK share-dialog-buttons-wrapper"><button tabInx="0" type="button" class="button share-actn"><div class="actn-in"><svg role="img" width="20" height="16" viewBox="0 0 20 16" fill="none" stroke-width="1.8" stroke="#000" xmlns="><g><tle> .

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