Queer Theory

The dissertation explores the specific forms of subjectivity that are attributed to LGBTI individuals in international human rights law. It takes into consideration 8 rulings by the Human Rights Committee, the UN body charged with monitoring the International Covenant on Civil and Political Rights, and advances a deconstructive reading of the specific articulation of homosexual and transgender subjects contained in them. It suggests that the three representations found, the legitimate gay, the gay activist and the gay outlaw can be understood as an attempt to depoliticize deviant sexualities, subsuming them under neoliberal, heterosexist hegemonic normative arrangements. In view of this argument, it  proposes a queer psychoanalytic reading of subjective and bodily constitutions, emphasizing Jacques Lacan’s, Judith Butler’s and Jacques Derrida’s works. In highlighting the contingency and violence inherent to libidinal organization, it paves the way to a radical  understanding of the co-implication of subjectivity and community. In light of this co-implication, Jacques Rancière’s notion of politics is
presented and reworked in light of Lacan’s concept of Sinthome, in a way that appears to allow for an aesthetic political engagement based on the
quasi-substance of the Sinthome as a contingent, continuous grafting of Lacan’s three metaphysical orders, the real, the imaginary and the symbolic.

Presented at the Sotheby's Institute's Conference on  Refugee Art Dealers in Britain, in this paper I looked at the inspiration that Dusseldorf gallerist Mutter Ey may have provided for Erica Brausen and her Hanover Gallery. An abridged version of the paper is available on Sotheby's Institute's website: please contact me for the full paper.

Queer is often used as an umbrella term by and for persons who identify as gay, lesbian, bisexual, intersex, and/or transgender, or by and for individuals who use the term as an alternative to LGBTI labels. Some find the term derogatory depending upon their race, class, personal experience, and also their generation. Recently, heterosexuals whose gender or sexuality does not conform to popular expectations have used the term " queer " to define themselves. Thus, queer theory is a framework of ideas that suggests identities are not stable or deterministic, particularly in regard to an individual's gender, sex, and/or sexuality. Queer theory is committed to critiquing and problematizing previous ways of theorizing identity. While heteronormativity assumes that heterosexuality and the relations of the binary masculine and feminine genders expected within it are secure and constant, queer theory is a discourse model that destabilizes the assumptions and privileges of secure heteronormative models of study and everyday life and politicizes and acknowledges the fluidity and instability of identities. Queer theory is a part of the field of queer studies whose roots can be found in women's studies, feminist theory, and gay and lesbian studies, as well as postmodern and poststructuralist theories. In 1991, Teresa de Lauretis used the words " queer theory " to describe a way of thinking that did not use heterosexuality or binary gender constructs as its starting point, but instead argued for a more fluid concept of identity. The works of Michel Foucault and Judith Butler are often considered the founding texts of queer theory. ...

Through the theoretical framework of queer phenomenology and monster theory, this scholarly comic presents an analysis of the unauthorised, Turkish remake of E.T., titled Homoti (1987), featuring a gay alien as its main character. Being one of the three Turkish films made in the 1980s dealing with gay themes, Homoti emerges as a metaphor for the oppression of LGBT communities in Turkey by a patriarchal, military, nationalistic regime in the 1980s. Published in the online journal Sequentials. https://www.sequentialsjournal.net/issues/issue2/yalcinkaya.html

La sessualità, oggi, si "vede" ovunque, non occorre andarla a cercare; ci troviamo di fronte ad un flusso costante di immagini più o meno velatamente riferite al sesso ma di sessualità non si parla. Forse la si balbetta, pressappoco, nelle pagine delle riviste, nelle conversazioni tra pari, nelle chat e nei forum. La reticenza nel riconoscere il giusto spazio ad un argomento come la sessualità è il sintomo di un disagio diffuso, che diventa malessere nel momento in cui viene associata all'adolescenza.
Il volume propone una ricostruzione articolata del processo di sviluppo della sessualità individuali, partendo dall'infanzia fino alla tarda adolescenza.
La riflessione condotta in queste pagine, incentrata sul contesto italiano ma con costanti raffronti ad altre realtà sociali, culturali e storiche, si sviluppa partendo da un insieme di testimonianze raccolte sul campo, attraverso la conduzione di interviste, focus group e l'analisi di materiale etnografico online. Lo scopo è dare la parola agli adolescenti per mostrare dall'interno il mutamento in atto; un cambiamento che, per certi versi, sta portando al superamento delle tradizionali dicotomie di genere.

The author takes her escrevivência as a Brazilian black trans woman and experiments with the poetics of Atlantic water to let the text itself be a transitioning space of poetics-autoethnography-cosmology-water-energy-memory tissue. Water is the riverine thread that runs through the sections of this text, be it as rain, as tears, as sea, as metaphor, as body, as energy. The author suggests that, for black trans people in the African diaspora, trans travel narratives evoke the metaphor of transitioning in the similar ways that M. Jacqui Alexander works with the metaphor of the crossing, which not only recalls the embodied memory of the disembodied in the " tidal current of the Middle Passage " but also " evokes/invokes crossroads, the space of convergence and endless possibility. "

Keywords Brazilian black trans women, black feminism, transfeminism, African diaspora, black queer studies

Documenting Rebellions is a study of four archives that were constituted with a common desire to preserve the memory and evidence of lesbian and gay people. They are The Lesbian Herstory Archives (New York), The ONE National Gay and Lesbian Archives (Los Angeles), the June L. Mazer Lesbian Archives (West Hollywood), and the ArQuives: Canada’s LGBTQ2+ Archives (Toronto). Using a narrative approach that draws from first-person accounts and archival research, each chapter tells a story about how these organizations came to exist, who has supported them over time, and how they have survived for more than forty years. This book is the result of a five-year project that began in 2012 and builds on the author’s own experience working with lesbian and gay archives. In Documenting Rebellions, Sheffield places lesbian and gay archives in the context of changing political opportunity structures that have afforded a liberal lesbian and gay rights movement some successes while continuing to marginalize intersectional, queer and trans people. The goal of this study is not to critique these organizations, but to show how this cohort of community archives has been affected by the very same combination of socio-political and economic factors that shape the cultural histories that they preserve. Documenting Rebellions consider the material needs of archives – space, money, and expertise – that are sometimes rendered invisible by the idiosyncratically subjective cultural theory model of ‘the archive’ that has emerged from within interdisciplinary studies. By tracing the emergence and development of these organizations, Sheffield uncovers representational politics, institutional pluralism, generational divides, shifting national politics, interpersonal relationships, and challenges with sustainability, both financial and otherwise.

The evolving representations of queer people in moving ima­ges have taken the form of a homecoming, especially in light of recent law changes that pertain to same-­sex marriage in the United States, and the media’s concurrent readiness to recast sexual minorities in the roles of husbands, wives, fathers, mothers and children. In an effort to investigate the formation of queer chosen families, independent of, or in opposition to, heteronorma­tivity, the paper approaches director Jennie Livingston’s 1990 film Paris Is Burning as an intertextual object in order to situate queer kinship at the inter­ sections of gender, race, sexuality and genre.

For too long Indigenous queers have been forced to quiet our pleasure and intimacy to be digestible to our communities. As more Indigenous queer scholars have begun to interrogate and move in conversation between Native studies and queer and feminist theory, Indigenous queers and feminists are carefully articulating a necessary shift in approach and perspective when unpacking the erasures and displacemennt of intimacy and desire under the tyranny of cis-heteropatriarchy, settler colonialism, and occupation. In the case of Kanaka Maoli (Native Hawaiian) theories of intimacy can only emerge from the specific lessons our ʻāina (land, that which feeds) has taught us about how to practice an aloha (love, pleasure, and intimacy) that is just, generative, and deeply satisfying. Therefore, this article takes aloha and ʻāina seriously. And together as author and reader we explore the way kaona (Hawaiian literary techniques) demonstrate a deeply profound relationship between our ʻāina and the ways our kūpuna practice intimacy, pleasure, and consent with each other. These moʻolelo call us all to remember that if ʻāina and our relationship to her is our greatest model of intimacy then reestablishing an intimate connection to her and to each other are our most promising pathways towards decolonisation.

“Old Town Road” holds the record for the most weeks at number one on the Billboard Hot 100 chart. Lil Nas X, the artist behind it, gained popularity in a matter of months. He came out as gay on Twitter on June 30, 2019 and has addressed his sexuality several times since. He has appeared at public events dressed in outlandish clothes, and his outfits at the 2020 Grammy Awards ceremony attracted both admiration and criticism. Among the latter, the rant by rapper Pastor Troy about Nas X sporting loud pink garments as something that undermines Black masculinity reveals the persistent inconsistencies in the ways this masculinity is defined.

This article examines the poetry written by Ahatanhel Kryms'kyi, a leading Ukrainian modernist intellectual, poet, writer, Orientalist, and homosexual, during his two-year Middle Eastern sojourn. In this article I argue that Kryms'kyi was encouraged to make his Middle Eastern journey in 1896−98 not only by his academic and personal interests in Muslim culture, but also by the repressive homophobic environment in the Russian Empire, with its taboo on writing or even speaking about homosexual themes. The Middle East’s abundant “homotext,” moreover, was quite familiar to Kryms'kyi, and attracted him no less than the physical escape this destination afforded. The poet undertook this journey, then, to fulfill long-denied desires, overcome long-held fears, and seek freedom of expression; in Beirut he would be exposed to homoeroticism in all its forms. In particular, this study examines how homoeroticism in Kryms'kyi’s writing, which has gone largely unacknowledged by commentators, became articulated specifically in the poetry he wrote in the Orient—a place that afforded homosexual and homotextual experience. The article correlates the poetic character of Kryms'kyi’s texts with the spatio-cultural locations in which they were created: the Middle East, where he had the freedom to enjoy homoeroticism, and the Russian Empire, where this was repressed. The geographic, social, and moral remoteness of the Orient from his native milieu allowed Kryms'kyi to express his unspeakable “sin.” Finally, the analysis calls attention to this tendency of utterance as a common thread connecting Ukrainian and European gay modernist writing.

Enacted February 24, 2014 and effective until August 1, 2014, Uganda’s Anti-Homosexuality Act targeted Ugandans of minority sexual orientations and gender identities—many of whom self-identify as 'kuchu'—by imposing life sentences for homosexual sex and same-sex marriage. The original Anti-Homosexuality Bill introduced in 2009 promised even worse for kuchus: it would have mandated that all Ugandans report known homosexuals and threatened execution for serial offenders and other perpetrators of “aggravated homosexuality.” In the context of Ugandan political conflict, emerging international human rights norms, and global asymmetries of power, Uganda has become an ideological battlefront where competing actors—both US-based and Ugandan—advance their respective visions of a just and righteous global society. These factors mandate that US-based activists and organizations painstakingly consider how (or whether) they can advocate responsibly and effectively for international human rights related to gender identity and sexual orientation. Through interdisciplinary lenses and critical analysis, this paper explores three questions:

• How is Uganda distinct from other sites of antigay legislation?
• How have US-based organizations impacted Ugandan discourse and policy toward kuchus?
• How can US-based rights advocates and activists campaign for kuchus without doing them further harm?

“Repression” names just one of the defense mechanisms that characterize queer theory’s quarter-century evasion of Lacanian psychoanalysis. The act of repressing the unconscious might seem entirely different than the decision to reject the psychoanalytic theory of the unconscious. Yet, as Freud writes in the 1925 “Negation,” “[a] negative judgement is the intellectual substitute for repression; its ‘no’ is the hall-mark of repression, a certificate of origin.” One of the key concepts of Lacanian theory that queer theory finds inadmissible is repression. Indeed, repression has been somewhat of a bugaboo since its inception. Tracing queer theory from the foundational texts of Judith Butler and Eve Kosofsky Sedgwick to the contemporary writings of Lee Edelman, Lauren Berlant, and Paul B. Preciado, while building on Tim Dean’s Beyond Sexuality, this chapter argues that queer theory has repressed repression, thereby forestalling the thinking of radical social change that Lacan makes possible.

This essay analyzes the comic book superhero as a popular figure whose queer-ness follows as much from the logic of the comics medium and the aesthetic principles of the genre as it does from a dialectic tension between historically evolving heteronormative and queer readings. Focusing specifically on the superbody as an overdetermined site of gendered significances, the essay traces a shift from the ostensibly straight iterations in the early years of the genre to the more recent appearance of openly queer characters. It further suggests that the struggle over the superbody's sexual orientation and gender identity has been an essential force in the development of the genre from its inception until the present day.

What does the development of a truly robust contemporary theory of domination require? Ashley J. Bohrer argues that it is only by considering all of the dimensions of race, gender, sexuality, and ability within the structures of capitalism and imperialism that we can understand power relations as we find them nowadays. Bohrer explains how many of the purported incompatibilities between Marxism and intersectionality arise more from miscommunication rather than a fundamental conceptual antagonism. As the first monograph entirely devoted to this issue, "Marxism and Intersectionality" serves as a tool to activists and academics working against multiple systems of domination, exploitation, and oppression.

Within interpersonal and family communication, researchers have tended to construct and describe LGBTQ relationships in regards to a heterosexual norm. A review of recent research reveals the conceptual limitations of this framework, “outing” heteronormativity’s influence on our understandings of non-heterosexual relationships. The author outlines the challenges of “queering” interpersonal and family communication research and argues that feminist theory can contribute to this process by (1) revealing the heteronormative assumptions perpetuated by dyadic models of communication, (2) challenging the public/private bifurcation, (3) complicating notions of identity, and (4) emphasizing intersectionality. The article concludes by discussing the implications a feminist queer perspective holds for interpersonal and family communication pedagogies and research.

South Asia is a region with unity in diversity, having at least twenty different dominant languages and over two hundred basic dialects. And yet, most of South Asia continues to remain economically poor and "developing" with gender disparity remaining a real concern at the heart of South Asian unity. The 2019 Global Hunger Index ranks all the major South Asian countries in the "serious" category with Sri Lanka coming in 66th, Nepal 73rd, Bangladesh 88th, Pakistan 94th, and India 102nd out of 117 countries. Women suffer the most, as they have to bear the direct burden of gender inequality and, as a consequence, children experience malnutrition. The 2018 Global Nutrition Report states that on average 49 percent of reproductive-age women in South Asia have anemia, and the prevalence of stunting in the population of children under-five is 32.7 percent, which is significantly greater than the global average of 21.9 percent. There is no data available for those who identify as nonbinary, and there is a long way to go before the data gap can be filled despite the official recognition of "third" gender people in Pakistan, Bangladesh, India, and Nepal. Ironically, in spite of the official recognition of a nonheteronormative gender identity, homosexuality has yet to be decriminalized in most of South Asia with the exception of Nepal and India, having decriminalized homosexuality in 2007 and 2018, respectively. To read more: https://milnepublishing.geneseo.edu/genderedlives/chapter/chapter-3-introducing-the-region/

Published in NICHE [Network in Canadian History & Environment | Nouvelle initiative Canadienne en histoire de l'environnement]. 23 June 2022
***
https://niche-canada.org/2022/06/23/teaching-wild-things-in-texas/
***
This is the ninth post in NICHE's series called "Succession II: Queering the Environment"; a fourteen-part series in which contributors explore topics related to unruliness, care, and pleasure. Succession II centers queer people, non-humans, systems, and ideas and explores their impact within the fields of environmental history, environmental humanities, and queer ecology.

In 1972, Syed Mustafa Siraj (1930-2012) published Māyā Mridanga, a novel which has attained an iconic status in recent years[1], with the advent of queer studies and a proliferation of queer texts in South Asia. Since its first appearance, the novel, set within an almost extinct itinerant folk theatre group, Alkaap, drew the attention of scholars working on aboriginal and folk cultures of Bengal; but, they have largely ignored Siraj’s declaration in the 1972 preface that the novel primarily deals with the cross-dressing male actors (p.5), the chhokras–jara purush tobu purush noy, nari – tobu nari o noy (Men, who are not men, but women – yet, not quite women either, p. 12). Siraj’s novel is a rare modern Bengali text to address deep philosophical questions of sexual subject formation, of essence and existence, of being and becoming.

This article explores rabbinic traditions that see in the character of Joseph a figure of uncertain sexual orientation. I examine a series of rabbinic and biblical texts in which an unconventional gender dynamic may be present. While it is true that these biblical and rabbinic texts ran contrary to the normative ideational and behaviorally prescriptive traditions concerning sexuality presented by the main body of biblical and rabbinic texts, it is nonetheless true that the texts I examine invite readers to see an alternative dynamic through their stories. I will employ a variety of methodologies, including philological/critical scholarship, close literary reading, and queer theory, through which we might most profitably examine the interpretative traditions I consider.

https://brill.com/view/title/61619?language=en
Volume Editors: Kamden K. Strunk and Stephanie Anne Shelton

Queer studies is an extensive field that spans a range of disciplines. This volume focuses on education and educational research and examines and expounds upon queer studies particular to education fields. It works to examine concepts, theories, and methods related to queer studies across PK-12, higher education, adult education, and informal learning.

The volume takes an intentionally intersectional approach, with particular attention to the intersections of white supremacist cisheteropatriachy. It includes well-established concepts with accessible and entry-level explanations, as well as emerging and cutting-edge concepts in the field. It is designed to be used by those new to queer studies as well as those with established expertise in the field.

“Power is war, the continuation of war by other means”: Foucault’s reversal of Clausewitz’s formula has become a staple of critical theory — but it remains highly problematic on a conceptual level. Elaborated during Foucault’s 1976 lectures (“Society Must Be Defended”), this work-hypothesis theorises “basic warfare” [la guerre fondamentale] as the teleological horizon of socio-political relations. Following Boulainvilliers, Foucault champions this polemological approach, conceived as a purely descriptive discourse on “real” politics and war, against the philosophico-juridical conceptuality attached to liberal society (Hobbes’s Leviathan being here the prime example).
However, in doing so, Foucault did not interrogate the conceptual validity of notions such as power and war, therefore interlinking them without questioning their ontological status. This problematic conflation was partly rectified in 1982, as Foucault proposed a more dynamic definition of power relations: “actions over potential actions”.
I argue, somewhat polemically, that Foucault’s hermeneutics of power still involves a teleological violence, dependent on a polemological representation of human relations as essentially instrumental: this resembles what Derrida names, in “Heidegger’s Ear”, an “anthropolemology”. However, I show that all conceptualisation of power implies its self-deconstruction. This self-deconstructive (or autoimmune) structure supposes an archi-originary unpower prior to power: power presupposes an excess within power, an excessive force, another violence making it both possible and impossible. There is something within power located “beyond the power principle” (Derrida). This (self-)excess signifies a limitless resistantiality co-extensive with power-relationality. It also allows the reversal of pólemos into its opposite, as unpower opens politics and warfare to the messianic call of a pre-political, pre-ontological disruption: the archi-originary force of différance. This force, unconditional, challenges Foucault’s conceptualisations of power, suggesting an originary performativity located before or beyond hermeneutics of power-knowledge, disrupting theoreticity as well as empiricity by pointing to their ontological complicity.
The bulk of this essay is dedicated to sketching the theoretical implications of this deconstructive reading of Foucault with respect to the methodology and conceptuality of political science and social theory.

Based on fifteen months of ethnographic research conducted between 2010 and
2013, this article explores queer life-worlds through the Armenian notion of alternativ
space, spaces that create possibilities for practices, desires, ways of looking, and
being that differ from Armenian national values of propriety. Political-economic
reform has created anxieties regarding national propriety and the family’s ability
to exist in continuity with a moral past within postsocialist time-space. Intense
anxieties regarding the proper social reproduction of national propriety make
visible forms of difference from what is considered proper difficult. As such,
in/visible spaces in which these differences can be exhibited have emerged, merging
nonnormative sexual and gendered worlds with wider experiences of alterity that
disturb the nation’s social reproduction and continuity with the past. Although
alternativ spaces make difference possible, they also reproduce the nation’s norms
by containing that difference in interior queer life-worlds. I suggest, however, that
these spaces also have the potential of redefining Armenianness as they bring alterity
into the larger space of nation, queering Armenian futurity in ways that LGBT
visibility would not make possible.

Our scholarship on aids must be located at the crossroads of art and politics, life and art, and life and death.-Alberto Sandoval-Sánchez, "Response to the Repre sen ta tion of aids" Activism is an engagement with the hauntings of history, a dialogue between the memories of the past and the imaginings of the future manifested through the acts of our own pre sent yearnings. aids has surrounded us with the living memory of familiar ghosts, faces that haunt our intimate realities of being infected/not yet infected, sick/not yet sick, alive but not yet dead. As we wait for passage to the other side, we plan our revenge and chart strategies of re sis tance to head off the silence. Identity politics, as an organ izing tool and po liti cal ideology, has historically had specific investments for marginal-ized groups in this country. Po liti cal groupings based on identity categories, however, have become highly contested sites, splintering ever further into more specialized and discrete social and po liti cal units, based on more precise yet still problematic categories of identification and concomitant modes of definition. As a lived practice, strategic essentialism (and the policing of identity) that often defines it has become a messy and contentious organizing strategy that ultimately reveals the limits and problematic assumptions of identity politics. Identity politics formed in re sis tance to state power thus remains implicated in the perpetuation of the narratives upon which it is founded, specifically the conflation of identity, ideology, and po liti cal practices and the lived ramifications of the constructed and problematic duality of insider/outsider. Yet for many, it becomes impossible to conceive of po-liti cal organ izing without explicative narratives or definitive social positions.

From its inception, depiction of sexuality on screen outside of heteronormative behavior has consistently been met with censorship by the state and negative criticism from the media. Yet, beginning with mid 1960s and spanning latter decades, Turkish filmmakers have become far more open and daring in their depiction of the gay and lesbian relationships. It is the aim of this essay to outline a history of LGBT representations in Turkish cinema over the last fifty years, depictions progressing from lesbian to transsexual and finally to homosexual males during the period, 1962 to the present.

SOURCE: Baril, A. (2020). « Queeriser le geste suicidaire : penser le suicide avec Nelly Arcan », dans I. Boisclair, P.-L. Landry et G.P. Girard (dirs.). QuébeQueer : Le queer dans les productions littéraires, artistiques et médiatiques québécoises, Montréal, Presses de l’Université de Montréal, p. 325-341.

ABSTRACT
This research, situated at the junction of feminist, trans and disability studies, examines the limits of intersectional feminist analyses and the difficulties faced in their consideration of gender identity and ability through an analysis of two types of body modification: transsexuality and transability (voluntary disability acquisition). In response to the question “what are the limits of intersectional analyses and how can they be addressed?”, three objectives are proposed: 1) participate in the critical examination of specific limits of intersectional feminist analyses in order to diversify their axes through the consideration of gender identity and ability; 2) question the conceptual assumptions and cisgenderist and (cis)ableist privileges informing negative discourses around these body modifications and highlight points of convergence among feminist, transactivist and anti-ableist movements in order to encourage dialogue and solidarities among them; 3) provide feminist, trans and disability studies with an enriched model of intersectionality capable of addressing new claims for justice from oppressed groups, such as those of transsexual and transabled individuals. The negative discourses of certain feminists and other scientists regarding these body modifications are mapped and critiqued through a methodology combining archeological, genealogical and critical discourse analysis. The reflections presented here, inspired by poststructuralist and queer approaches, explore neither the “origins” of transsexuality and transability nor their motivations; this is a study of the negative discourses about these phenomena and the normative systems from which they originate. The result is an important contribution to theoretical, normative and political fields of knowledge: the examination of two “extreme” cases of body modification reveals the bodily normativities of dominant regimes, specifically cisgenderism and (cis)ableism, that remain as unrecognized in our societies as in our social movements. 


KEYWORDS
Intersectionality; feminist theories; trans theories; queer theories; disability theories; social movements; body modifications; bodies; transsexuality; transability; voluntary amputation; BIID; disability; mutilation; pathologization; normality/abnormality; stigmatization; discourse; critical discourse analysis; norms; oppression; autonomy; bioethics.


RÉSUMÉ
Cette recherche se situe à la jonction des études féministes, trans et sur la production du handicap. Elle s’intéresse aux limites des analyses féministes intersectionnelles et leurs difficultés à considérer certains axes identitaires, telles l’identité de genre et les capacités, à travers l’analyse de deux cas de figure de modifications corporelles, soit la transsexualité et la transcapacité (transformation visant à acquérir un handicap). Cette thèse s’articule autour de la question suivante : quels sont les angles morts des analyses intersectionnelles et comment pouvons-nous y remédier? Pour répondre à cette question, cette thèse propose trois objectifs : 1) Participer aux questionnements critiques entourant certaines limites des analyses féministes intersectionnelles pour en diversifier les axes à partir de l’identité de genre et des capacités; 2) Remettre en question les présupposés conceptuels et les privilèges cisgenristes et (cis)capacitistes qui sous-tendent les discours négatifs entourant ces modifications corporelles et mettre en valeur les points de convergence entre les mouvements féministes, transactivistes et anticapacitistes pour instaurer des dialogues et des solidarités entre eux; 3) Fournir un modèle enrichi de l’intersectionnalité pouvant être déployé en études féministes, trans et sur la production du (trans)handicap, apte à répondre aux nouvelles revendications de justice de groupes opprimés, comme celles des personnes transsexuelles et transcapacitaires. À l’aide d’une méthodologie alliant l’analyse critique de discours, l’analyse archéologique et généalogique, les discours négatifs de certaines féministes et d’autres scientifiques sur ces transformations corporelles sont cartographiés et critiqués. Les réflexions présentées ici, s’inscrivant dans une approche poststructuraliste et queer, ne proposent pas une recherche des « origines » et des motivations de la transsexualité et de la transcapacité, mais plutôt une étude des discours négatifs vis-à-vis ces phénomènes et des systèmes normatifs qui sous-tendent ces discours. C’est sous cet angle que cette recherche constitue un apport important aux champs des savoirs, tant sur le plan théorique, normatif que politique : en se penchant sur deux cas de figure « extrêmes », elle met en lumière les normativités corporelles des régimes dominants, notamment cisgenriste et (cis)capacitiste, occultées tant dans nos sociétés que dans nos mouvements sociaux.


MOTS CLÉS
Intersectionnalité; théories féministes; théories trans; théories queers; théories sur le handicap; mouvements sociaux; modifications corporelles; corps; transsexualité; transcapacité; amputations volontaires; BIID; handicap; mutilations; pathologisation; normalité/anormalité; stigmatisation; discours; analyses critiques de discours; normes; oppressions; autonomie; bioéthique.