Our last night at the Sheraton, we have dinner at the astoundingly overpriced “casual Mexican” restaurant on the premises, Dos Caminos. You pass as a guy ; I, as pregnant. Our waiter cheerfully tells us about his family, expresses delight in ours. On the surface, it may have seemed as though your body was becoming more and more “male,” mine, more and more “female.” But that’s not how it felt on the inside. On the inside, we were two human animals undergoing transformations beside each other, bearing each other loose witness. In other words, we were aging.
Auteur : Lecteur
If you’re looking for sexual tidbits as a female child, and the only ones that present themselves depict child rape or other violations […], then your sexuality will form around that fact. There is no control group. I don’t even want to talk about “female sexuality” until there is a control group. And there never will be.
In high school, a wise teacher assigned the short story “Wild Swans” by Alice Munro. […] In just a few short pages, Munro lays it all out : how the force of one’s adolescent curiosity and incipient lust often must war with the need to protect oneself from disgusting and wicked violators, how pleasure can coexist with awful degradation without meaning the degradation was justified or a species of wish fulfillment ; how it feels to be both accomplice and victim ; and how such ambivalences can live on in an adult sexual life.
I mean writing that dramatizes the ways in which we are for another or by virtue of another, not in a single instance, but from the start and always.
It’s painful for me that I wrote a whole book calling into question identity politics, only then to be constituted as a token of lesbian identity. Either people didn’t really read the book, or the commodification of identity politics is so strong that whatever you write, even when it’s explicitly opposed to that politics, gets taken up by that machinery. (Judith Butler)
I think Butler is generous to name the diffuse “commodification of identity” as the problem. Less generously, I’d say that the simple fact that she’s a lesbian is so blinding for some, that whatever words come out of her mouth—whatever words come out of the lesbian’s mouth, whatever ideas spout from her head—certain listeners hear only one thing : lesbian, lesbian, lesbian. It’s a quick step from there to discounting the lesbian—or, for that matter, anyone who refuses to slip quietly into a “postracial” future that resembles all too closely the racist past and present—as identitarian, when it’s actually the listener who cannot get beyond the identity that he has imputed to the speaker. Calling the speaker identitarian then serves as an efficient excuse not to listen to her, in which case the listener can resume his role as speaker. And then we can scamper off to yet another conference with a keynote by Jacques Rancière, Alain Badiou, Slavoj Žižek, at which we can meditate on Self and Other, grapple with radical difference, exalt the decisiveness of the Two, and shame the unsophisticated identitarians, all at the feet of yet another great white man pontificating from the podium, just as we’ve done for centuries.
And now, after living beside you all these years, and watching your wheel of a mind bring forth an art of pure wildness—as I labor grimly on these sentences, wondering all the while if prose is but the gravestone marking the forsaking of wildness (fidelity to sense-making, to assertion, to argument, however loose)—I’m no longer sure which of us is more at home in the world, which of us more free.
How to explain—“trans” may work well enough as shorthand, but the quickly developing mainstream narrative it evokes (“born in the wrong body,” necessitating an orthopedic pilgrimage between two fixed destinations) is useless for some—but partially, or even profoundly, useful for others ? That for some, “transitioning” may mean leaving one gender entirely behind, while for others—like Harry, who is happy to identify as a butch on T—it doesn’t ? I’m not on my way anywhere, Harry sometimes tells inquirers. How to explain, in a culture frantic for resolution, that sometimes the shit stays messy ? I do not want the female gender that has been assigned to me at birth. Neither do I want the male gender that transsexual medicine can furnish and that the state will award me if I behave in the right way. I don’t want any of it. (Preciado) How to explain that for some, or for some at some times, this irresolution is OK—desirable, even (e.g., “gender hackers”)—whereas for others, or for others at some times, it stays a source of conflict or grief ? How does one get across the fact that the best way to find out how people feel about their gender or their sexuality—or anything else, really—is to listen to what they tell you, and to try to treat them accordingly, without shellacking over their version of reality with yours ?
The presumptuousness of it all. On the one hand, the Aristotelian, perhaps evolutionary need to put everything into categories—predator, twilight, edible—on the other, the need to pay homage to the transitive, the flight, the great soup of being in which we actually live. Becoming, Deleuze and Guattari called this flight : becoming-animal, becoming-woman, becoming-molecular. A becoming in which one never becomes, a becoming whose rule is neither evolution nor asymptote but a certain turning, a certain turning inward, turning into my own / turning on in / to my own self / at last / turning out of the / white cage, turning out of the / lady cage / turning at last. (Clifton)