Sa kasalukuyan, ang terminong ‘bakla’ ay tumutukoy sa lahat ng manipestasyon na may kinalaman sa pag-angkin, pagpapakita, at pagganap ng ‘kilos-babae’ at maging ‘boses-babae’. Samantalang bahagi ng tinatawag na modern homosexuality ang pagsimula ng kaakuhang gay (gay identity) sa Estados Unidos. Ang ‘Rebelyong Stonewall’ noong 1969 sa New York ang itinuturing na nagpasimuno sa kasaysayang ito. Pluralismo (sa kasarian) ang isa sa mga resulta ng proseso ng hybridization, subalit hindi dapat tuluyang pakawalan ang diskurso ng LGBTQI na walang mapanuring pagsisipat nito sa espasyo ng kontestasyon bilang epistemolohiya o diskursong epistemiko. Ang dekada ‘90 ay maituturing na panahon ng paglunsad at paghahawan ng espasyong diskursibo (discursive space) hinggil sa koneksiyon ng sekswalidad at mga karapatang pantao. Ang kasunod na dantaon-21 ay nagbigay daan sa mga pandaigidigang panukala at proklamasyon na nagkondena sa mga ipinasang mga batas na nagkikriminalisa (criminalize) sa mga pagtatalik at mga aktibidad o asal na tumataliwas sa itinakdang lehitimo at katanggap-tanggap na mga asal at aktibidadsekswal ng heteroseksistang lipunan. Nakapaloob sa papel na ito ang pagpapakahulugan sa karapatang sekswal (sex rights) lalung-lalo na ng mga LGBTQI na kadalasan nagiging biktima ng karahasang nababatay sa oryentasyong sekswal. Kaakibat nito ang pagtalakay sa mga terminong ‘sex rights’ at ‘marriage rights’ at sa posibilidad ng kanilang pagbubuklod o ‘pagiisang dibdib’ sa konteksto ng queer theory. May bagong pagteteorya ukol sa pagbuo ng identidad ng ‘bakla’ na lubhang naiiba at umiiwas sa burador ng labas/loob na dikotomiya at sa hibridisasyon o sinkretikong paghahalo ng ‘paglaladlad’ ng mga bakla sa ‘coming out’ o ‘coming out of the closet’ ng diskursong gay sa Kanluran. Lubos na pumapanig ang papel na ito sa kaisipang tumutugon sa pagkabig ng kasarian (gender) at sekswalidad bilang mga social construct at hindi mga bagay na bigla na lang lumitaw at umusbong na parang mga kabuti sa ating kamalayan.
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