A Quote by Judith Butler
Gender assignment is a "construction" and yet many genderqueer and trans people refuse those assignments in part or in full. That refusal opens the way for a more radical form of self-determination, one that happens in solidarity with others who are undergoing a similar struggle.
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I've always thought about gender, as someone who has been categorically "gender nonconforming" for my entire life, I was forced to think about it, but obviously I became more conscious of it as a social issue as I've gotten older. And as I've met more folks who are genderqueer or trans, it's been really enlightening to hear their stories, and it got me thinking about my own gender history.
If the new government rejects our urgent appeal, we will, next year, in solidarity with our people, intensify our struggle for self-determination, our struggle for national liberation to establish self-government in our homeland.
I met people on college campuses who were defining themselves as genderqueer to express revolutionary feelings, or to communicate their individuality; they were gender fluid without being gender dysphoric. This phenomenon may be culturally significant, but it has only a little bit in common with the people who feel they can have no authentic self in their birth gender.
It is always brave to insist on undergoing transformations that feel necessary and right even when there are so many obstructions to doing so, including people and institutions who seek to pathologize or criminalize such important acts of self-definition. I know that for some feels less brave than necessary, but we all have to defend those necessities that allow us to live and breathe in the way that feels right to us. Surgical intervention can be precisely what a trans person needs – it is also not always what a trans person needs.
We had so many milestones in America. We were on our way to universal healthcare. We had gay marriage. We were talking about gender fluidity and trans issues openly and discussing them with respect. It was almost to the point where educating people about transgender rights wasn't an issue. We were including trans people as a normal part of our conversations instead of seeing their presence as this shocking thing to the system. We forgot that those things can be taken away from you because there are people in the world that, for whatever f - king reason, can't live and let live.
If gender is eradicated, so too is an important domain of pleasure for many people. And others have a strong sense of self bound up with their genders, so to get rid of gender would be to shatter their self-hood.
You can build walls all the way to the sky and I will find a way to fly above them. You can try to pin me down with a hundred thousand arms, but I will find a way to resist. And there are many of us out there, more than you think. People who refuse to stop believing. People who refuse to come to earth. People who love in a world without walls, people who love into hate, into refusal, against hope, and without fear. I love you. Remember. They cannot take it.
I see a lot of young female performers who do not call themselves feminist, but would certainly believe in their own right to self-determination, and wouldn't want anybody to stop them from becoming themselves. They just refuse to recognize the relationship between their lives and those of other women, or feel any solidarity there.
One particular debate that I have seen play out again and again is whether trans people who have more traditional gender expressions or who "pass" more should be the ones who are represented. A recent advocacy guide focused on advocating around trans health care access produced by the largest trans advocacy organization in the US instructs readers that advocacy will be more successful if the message is delivered by people who pass as non-trans men and women.
Everything happens through immutable laws, ...everything is necessary... There are, some persons say, some events which are necessary and others which are not. It would be very comic that one part of the world was arranged, and the other were not; that one part of what happens had to happen and that another part of what happens did not have to happen. If one looks closely at it, one sees that the doctrine contrary to that of destiny is absurd; but there are many people destined to reason badly; others not to reason at all others to persecute those who reason.
Mystical identification transcends the aristocratic virtue of courageous self-sacrifice. It is self- surrender in a higher, more complete, and more complete and more radical form. It is the perfect form of self-affirmation.
Some trans people thought that in claiming that gender is performative that I was saying that it is all a fiction, and that a person's felt sense of gender was therefore "unreal." That was never my intention. I sought to expand our sense of what gender realities could be. But I think I needed to pay more attention to what people feel, how the primary experience of the body is registered, and the quite urgent and legitimate demand to have those aspects of sex recognized and supported.
We now face the prospect of a kind of global civil war between those who refuse to consider the consequences of civilization's relentless advance and those who refuse to be silent partners in the destruction. More and more people of conscience are joining the effort to resist, but the time has come to make this struggle the central organizing principle of world civilizations.
Gender is used as a control mechanism that's just wrong. Gender is never anything to struggle with; gender is something to play with. Once you're free of the rules that all these hierarchical, oppressive systems place on gender, that's the tricky part.
We have to find a way of understanding how one category of sex can be "assigned" from both and another sense of sex can lead us to resist and reject that sex assignment. How do we understand that second sense of sex? It is not the same as the first - it is not an assignment that others give us. But maybe it is an assignment we give ourselves? If so, do we not need a world of others, linguistic practices, social institutions, and political imaginaries in order to move forward to claim precisely those categories we require, and to reject those that work against us?
... that gender is a choice, or that gender is a role, or that gender is a construction that one puts on, as one puts on clothes in the morning, that there is a 'one' who is prior to this gender, a one who goes to the wardrobe of gender and decides with deliberation which gender it will be today.
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