2011, Michael W., quoted in Genny Beemyn & Sue Rankin, The Lives of Transgender People, page 33:
I lived openly as a dyke for more than 20 years and no number of shots [of testosterone] ... will ever change my history. NOr do I have any interest in that happening....I've been without my lesbian ID card for several years now, but I can't really call myself straight either. I really have no concept of "straight" as a life experience ... so "heteroqueer" seems to fit best, or "I'm a guy who likes girls who like 'special' guys."
2015, Willy Wilkinson, Born on the Edge of Race and Gender: A Voice for Cultural Competency, pages 297-298:
I never thought I would get laid while I had a catheter. It was unexpectedly exquisite to find someone with whom I could celebrte my trans journey. Psyche and body became one as I integrated my new body part, connecting my brain and lifelong imagination with the mind-blowing sensations of my virgin flesh. As my nerve endings lit up like a Christmas tree, I felt the electricity of our heteroqueer connection.
2016, Simone Chess, Male-to-Female Crossdressing in Early Modern English Literature: Gender, Performance, and Queer Relations, page 114:
In Day's more lighthearted take on Sidney's story in Isle of the Gulls, Pyrocles's friend Demetrius (Musidorus in the Arcadia) comments on the unlikelihood of this erotic heteroqueer triangle: “That the duke should doate upon thee for a woman, makes for our purpose, but that the dutches should be enamord on thee for a man, is preposteroous."
2016, The SAGE Deaf Studies Encyclopedia (eds. Genie Gertz & Patrick Boudreault), page 318:
Deaf Chicano heteroqueer trans man Drago Renteria is an activist and writer who founded the National Deaf Queer Resource Center, an online information and resource website that has existed since 1995 and is run by volunteers.
2017, Moira Pérez, "The Sex-Gender Revolution Series", Revista Estudos Feministas, Volume 25, Number 2, May-August 2017, page 435:
As a flip side of this attribution (and obligation) of political dissidence to sexual and gender difference, another discourse takes shape to link hetero-cis-repression. This discourse attributes a lack of political involvement to heterosexual individuals and collectives, thereby masking their “heteroqueer” expressions; in other cases, it can even define them as straightforwardly conservative, repressive or destructive.
2018, Jessica Pettitt, "Fierce Dyke Caught Doing Husband's Laundry", in Explorations in Diversity: Examining the Complexities of Privilege, Discrimination, and Oppression (eds. Sharon K. Anderson & Valerie A. Middleton), page 155:
We do not identify as heterosexual but heteroqueer.
"But even in this seemingly hetero experience, we are uploading our gay shit. I never feel like a 'man' and 'woman?' I don't think I could do that?"
Dune nodded. "Same. We feel like..."
"A boi king and his favorite concubine?"
Dune started laughing, wanting more. "Whose[sic] who?"
Dawud continued, "A handsome queen with her gentle knight-at-arms? The head of the household and her winsome coquette? Two dicks of flesh and silicone converged in a bed and I chose the one less girthy?"
There was plenty of time for their bodies to be queer normative, or heteroqueer, or some other awkward label for their wild pursuits. […]
Noun: "(countable) a heterosexual and queer person"[edit]
2016, Dayna Prest, "Lesbians and Space: An Interpretive Phenomenological Analysis", thesis submitted to University of Ottawa, pages 120-121:
For the purposes of this thesis, I draw on discussions around heteroqueers or queer straights to support my objective of drawing attention to and challenging heterosexism and compulsory heterosexuality and the ways they function detrimentally not only in the lives of lesbians and LGBTTQAI+ folks, but to the detriment of everyone, including heterosexual folks.
Noun: "(uncountable) such people collectively"[edit]
2016, Dayna Prest, "Lesbians and Space: An Interpretive Phenomenological Analysis", thesis submitted to University of Ottawa, pages 120-121:
Publications by the queer community centre PTS Ottawa (2012) and scholars such as Smith (1997) and Schlichter (2007) theorize the existence of the “heteroqueer” or queer heterosexuals, which are understood as folks who engage in relationships that may be understood as heterosexual, but actually exist outside of heterosexism by queering ways of understanding power, gender, and sexuality.
Adjective: "(of a woman) heterosexual and having an affinity with gay men and/or the gay community"[edit]
2003, Roberta Mock, "Heteroqueer Ladies: Some Performative Transactions between Gay Men and Heterosexual Women," Feminist Review, Volume 75, Issue 1, December 2003
2009, Nicole Hagan Wolensky Civettini, "Same-Sex Unions: Do Theories of Marriage Apply?", thesis submitted to The University of Iowa, page 18:
See Mock (2003) and Zita (1992) for interesting pieces on male lesbians and heteroqueer ladies – individuals who are attracted to members of the opposite sex, but feel as though they “should” be members of the opposite sex with same-sex sexual desires.
2018, Georges-Claude Guilbert, Gay Icons: The (Mostly) Female Entertainers Gay Men Love, page 116:
Roberta Mock presents Midler as a camp heteroqueer lady and reminds us of the fact that Michael Bronski described Midler as a “female female impersonator” (Bronski 1984: 107).
Noun: "a heterosexual woman who has an affinity with gay men and/or the gay community"[edit]
2014, Linda Mizejewski, Pretty/Funny: Women Comedians and Body Politics, pages 143-144:
In discussing Griffin's slippery identifications with gay men earlier, I drew on José Esteban Muñoz's term "disidentification," the "dissing" of a fixed identity, and on Roberta Mock's concept of the “heteroqueer,” the straight woman who enjoys the gay male community as a respite from her role in heterosexist culture.
Adjective: "heterosexual but defying heteronormative gender expression or roles (?)"[edit]
2008, Winston Wilde, Legacies of Love: A Heritage of Queer Bonding, page 15:
This briefly intense heterogendered love of Calamity Jane and Wild Bill was a short chapter in both of their illustrious lives. And yet they are buried side by side, preserving their heteroqueer legacy into eternity.