Queer Theory and what it apparently advocates

Found a new thing from Kiwifarms:

In response to the posts about queer studies in this thread from a while back, this is for those of you who saw the videos I posted in the Blaire White thread about transracialism and it's great academic advocate Susan Stryker, explaining that this widely respected and quoted academic powerhouse actually openly supports the "trans everything" ideology: not just transgender but transracial, trans-species, trans-age, transhumanism/cyborgism, etc. Here is an example from the most recent lecture posted to Youtube, where Stryker talks about "trans everything" and literally uses that term:




Related to the question of the field's [of trans studies'] object, in recent years there has been considerable excitement in the field about what's implied by the symbol of the asterix coming after trans [ie, "trans*"], which is derived from database searches where the asterix indicates a function that retrieves any string of characters following the characters that have been explicitly given, so that "trans*" can be read as a noun, referring to "trans-whatever", or as an imperative verb, a command to "trans everything".

On the one hand, this is a demonstration of the field's considerable reach. And on the other hand, of the field's considerable conceptual reach. And on the other hand, it's a testament to the incoherence of its object.

While I agree that it's important to recover specificities [unless of course it's women and lesbians recovering their own specificity, then they are bigots for doing so] elided by the catch-all nature of the transgender category, I also think that this critique misses the point or trans-studies as a method, even if its object is fuzzy and undefined.

Understanding trans-as-method, trans as a dynamic pre-fixial concept, attached to other things, that's where the deepest critical action is. [so Susan basically says that trans is entirely parasitical, and that its very raison d'etre is to be parasitical and that this is its greatest potential.]

And finally, to address foregrounded in the title of today's symposium, that of "trans as a disruptive technology".

[those of you who posted here about queer being a methodology to disrupt the social fabric, pay attention to this part.]

Trans as a methodology disrupts existing objects and formations of knowledge by attaching itself to anything and operating on it, transforming it into something else.

Wherever a boundary is drawn, trans crosses it.

It reconstitutes the relationship between here and there, this and that, object and other. Trans can perform this operation over and over, potentially infinitely. And in this regard it comes to resemble the capitalist fantasy of creative destruction, the ongoing process of creating new value through ceaseless transformation.
...
I want to be very careful of calling trans a "disruptive technology". It is not necessarily a good thing. Disruptive technologies are war machines, tracing, creating lines of flight from existing States and societies, deterritorializing and reterritorializing as they travel. The deeper question is one of what that disruption allows to take shape in its wake. What dreams and desires that disruption is harness to, what is being disrupted and who the disruptors are.

Understanding transness seems to be of central importance to our current historical moment. And the study of it is crucial for building the kinds of worlds we actually want to live in.
 
Random Username said:
When did these ideas originate before a sex change was possible?

I'm sure the majority of us humans were too busy with other RL shit like making a living to eat before the modern era.
Click to expand...


"Trans" ideas originated after the first successful sex change operations -- by several decades.

The concept of someone existing who is compelled to exist as a member the sex different from that of their own birth is as old as humanity, as-is clearly demonstrated by the existence of a social function for eunuchs since the early bronze age. Hijra in India have certainly existed since Harappan times and are mentioned in most legal and cultural works with their status and position regulated (and sometimes, their sexual role glorified). Eunuch temple prostitutes who took on a female social role and dress existed since the very earliest days of Bronze Age Syro-Mesopotamian civilisation and the Gallae, the castrated priestesses of Cybele, were a source of indignation to the Romans when they spread in popularity through the Republic, people self-castrating and running through the streets celebrating was not considered acceptable for stoic old Roman morals. Taiwanese scholarship even notes a relatively direct transition (heh) from eunuch culture of the late Imperial period into the first sex change operations performed there in the 1950s. Even medieval Europe had the "Femininelli" of Napolitana who were accepted in woman's dress and social role. And of course it was all quite common in the New World as well, and Southeast Asia saw the same role exist also essentially since the beginning of recorded history.
 
Tyanna of Pentos said:
"Trans" ideas originated after the first successful sex change operations -- by several decades.

The concept of someone existing who is compelled to exist as a member the sex different from that of their own birth is as old as humanity, as-is clearly demonstrated by the existence of a social function for eunuchs since the early bronze age. Hijra in India have certainly existed since Harappan times and are mentioned in most legal and cultural works with their status and position regulated (and sometimes, their sexual role glorified). Eunuch temple prostitutes who took on a female social role and dress existed since the very earliest days of Bronze Age Syro-Mesopotamian civilisation and the Gallae, the castrated priestesses of Cybele, were a source of indignation to the Romans when they spread in popularity through the Republic, people self-castrating and running through the streets celebrating was not considered acceptable for stoic old Roman morals. Taiwanese scholarship even notes a relatively direct transition (heh) from eunuch culture of the late Imperial period into the first sex change operations performed there in the 1950s. Even medieval Europe had the "Femininelli" of Napolitana who were accepted in woman's dress and social role. And of course it was all quite common in the New World as well, and Southeast Asia saw the same role exist also essentially since the beginning of recorded history.
Click to expand...
Does that mean what's happening is simply history repeating itself?
 
Tyanna of Pentos said:
Absolutely not. It was part of the normal society of that people and era for those examples, and trans activists are tearing down their society.
Click to expand...
Fair point in how they were integrated into society at the time well maybe except for the Romans who didn't like the self castrating.
 
ReeeFallin said:
That’s also not something I’ve really had a lot of experience with.

Do you have data?
Click to expand...
  1. 43.8% of lesbian women and 61.1% of bisexual women have experienced rape, physical violence, and/or stalking by an intimate partner at some point in their lifetime, as opposed to 35% of heterosexual women.
  3. 26% of gay men and 37.3% of bisexual men have experienced rape, physical violence, and/or stalking by an intimate partner in their lifetime, in comparison to 29% of heterosexual men.
  5. In a study of male same sex relationships, only 26% of men called the police for assistance after experiencing near-lethal violence.
  7. In 2012, fewer than 5% of LGBTQ survivors of intimate partner violence sought orders of protection.
  9. Transgender victims are more likely to experience intimate partner violence in public, compared to those who do not identify as transgender.
  11. Bisexual victims are more likely to experience sexual violence, compared to people who do not identify as bisexual.
  13. LGBTQ Black/African American victims are more likely to experience physical intimate partner violence, compared to those who do not identify as Black/African American.
  15. LGBTQ white victims are more likely to experience sexual violence, compared to those who do not identify as white.
  17. LGBTQ victims on public assistance are more likely to experience intimate partner violence compared to those who are not on public assistance.

ncadv.org

NCADV | National Coalition Against Domestic Violence

NCADV is the voice of victims and survivors. We are the catalyst for changing society to have zero tolerance for domestic violence. We do this by affecting public policy, increasing understanding of the impact of domestic violence, and providing programs and education that drive that change.
ncadv.org ncadv.org

its an activist group so the numbers probally inflated but the lesbian abuse rate is nearly double that of gay men.

Notably for gay men the abuse rate is actually lower for them then any other demographic.
 
You must log in or register to reply here.

Users who are viewing this thread

Total: 1 (members: 0, guests: 1)
Back
Top