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There is no doubt that non-essentialist premises of queer studies make a "return" to identity categories, such as "gay" and "lesbian," somewhat anachronistic, particularly if structured as an opposition.
Indeed, the language of queer studies does not seem to be amenable to definitions of identity which would allow us to spot and name the exclusions performed under its aegis.
Possibly our formulation of the problem itself was at fault.
"Who is made (in)visible by the question "is there a gay bias in queer studies? And indeed, transgendered, transsexual, intersexual, bisexual and a number of other perspectives, conditioned by economy and geography are also largely invisible in Polish debates on queer studies, and not merely because of the "gay bias." Yet, given our emphasis on the feminist corrective, the lack of response to our call for papers may in fact mean that the gap between queer studies and queer women's perspectives is even deeper than we expected.
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While the former model attempts to define/name "who/what we are," the later attends to "what we do." The former is a noun, while the later is a verb: we move from identity to relationality, interaction.
Those two models necessarily lead to very different types of political activity.
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The Polish LGBT movement has acquired the "Q" suffix denoting the non-heteronormative subjects who do not identify with LGBT identity categories, but the suffix has paradoxically come to function as a type of synecdoche for LGBT on the strength, we suppose, of referring to a whole spectrum of identifications, as if it contained a little of all the LGBT component members.