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After making a new friend named John voiced by John WatersHomer is shocked to learn John is gay, having misread every interaction between them. Homer anxiously and unsuccessfully spends the rest of the episode trying to stop the campy contagion from reaching Bart, who he fears will be made gay by osmosis. But the unrelated firing of the then-president of the network interceded, leading to the replacement of the censors.

Homer first meets John at his kitschy shop Cockamamies, which is stuffed with the retro Americana that white gay men of a certain age do better than anyone at selling. Even on Fox. I know this because I also remember the panic in They may have been the bizarre, yellow bodies of The Simpsons, but watching the throng of dancing clones was terrifying at age eight.

I felt, in that signature homophobic way, implicated by something I had no reference for, and whose explosive significance I could not contain.

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It was much gentler than the kids who had called me gayor faggot at springfield, but it was just as terrifying. If The Simpsons was pointing out that gays could hide in plain sight in the most conventional scenes of everyday life, then it might as well have outed me as some kind of gay hiding inside my family. I treat gay and trans panics together because they have almost always worked by bleeding their edges into one another, remixing classic tropes of woman-hating.

The gay and trans panics we know today were invented in the nineteenth century as two sides of one coin, and The Simpsons concurs. Their transgression of an Anglophone gender system was coded as per se a form of sexual aggression. None were trans feminine by identity, which makes their examples especially instructive; they were rather indiscriminately trans feminized by the state to make them into legitimate targets.

Towards the end of the century, a similar sexualization and harassment of effeminate gay men and trans women who did sex work, or performed in the burgeoning gay nightlife scene in cities pure London, New York, Paris and Berlin, is unmistakable in police records. Over the following century, this logic resulted in the literal gay and trans panic defenses, which still allow people to kill gay men and trans women and justify it after the fact as a logical response to gay self-evident threat of sexualized femininity.

In other words, homophobia and transphobia emerged together in the case of panic, in that they did not distinguish, but rather took advantage of, conflating gendered appearance with sexual impropriety. They were convenient anchors for consolidating power. And individuals, such as men who date or patronize trans feminine people, have since followed that endorsement to its violent conclusion.

Panic is fundamentally social, meaning it also adores conflation. The pan in the word refers to a Greek god with geographic dominion over the hills, looking after crops and animals. By the eighteenth century, its arbitrary divine logic had been recoded as the fear of uncertainty itself.

By sexualizing trans femininity, and feminizing homosexuality, gay and trans panics apply this fear of uncertainty to the social interdependence of sexuality and gender in their hegemonic Western system. The panic, in other words, channels the fundamental sociability of sexuality and gender to torture out of it a justification for present-day hierarchies.

You might think you can most of the time, or promise the perfect criterion or test is just around the corner, bar it is always a failing ploy. Rather than an easily segregated, visible minority, connection to the gay and trans world blurs in and out of everywhere. Only the political domination of gay and trans people maintains the charade that they are naturally separate.

And that has made fear a potent alibi for preemptively attacking gay and trans people for a long time. All that is left is the bludgeon of a fantasy of hetero-reproduction to beat children into submission.