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Prevailing political and popular narratives often treat the issue of trans death as an inevitability and reduce complex stories of trans life to their endings. This paper investigates the transformative potential of creative forms of resistance—specifically a selection of Canadian poetry, personal essays, and comics—and how their artistic affordances engage with transfeminism as an approach to narratives of trans existence. Rooted in Canadian author Kai Cheng Thom's reckoning with the shortcomings of trans-exclusionary feminist thought, and informed by Chinua Achebe's conceptualization of re-storying, this article explores how I Hope We Choose Love and Falling Back in Love with Being Human by Kai Cheng Thom, Death Threat by Canadian creatives Vivek Shraya and Ness Lee, and comics from Assigned Male by trans activist and Canadian comic artist Sophie Labelle re-story "necessary" trans death to orient queer death spaces around a trans-for-trans (t4t) praxis of narrativization. Addressing the (inter)disciplinary possibilities of trans-inclusive feminism and comics studies, this article celebrates how these texts disavow and re-story the "Good" Trans Character, who dies to satisfy transmisogynistic ideologies, and theorizes the T4t Dead Trans Character, who dies to reclaim instances of trans death and recodify trans personhood as a site of hope, agency, and self-determination. In their re-storying, these texts recognize the transformative potential of trans existence and echo Thom in their urging of trans-inclusive feminism to renounce narratives of disposability and invest in the dignity of all human life. [ABSTRACT FROM AUTHOR]

This article recounts a day at Mexican writer, activist, educator, and performance artist Lia García's "elementary school": a "school" that takes the form of invited performances in other teachers' classrooms. It studies García's staging of an applied theatre workshop at an elementary school in November 2020 with her children's story Pan de Mia as its script. In an analysis of García's practice as a transfeminist artist and educator, I argue that García's emphasis on an affective education of culinary preparation in which children's capacity for consent is central offers a transfeminist lesson about children's right to bodily autonomy and consent. [ABSTRACT FROM AUTHOR]

Founder of the collectives Casa Drag Latina and House of Gad, Gad Yola is an Afro-Peruvian multidisciplinary artivist based in the city of Madrid. As part of a trans-Atlantic Latinx queer media history, Gad Yola's career allows us to inquire about what can be described as transvestite, antiracist, and transfeminist drag "positioning" against injustices happening on both sides of the Atlantic. Be this their rejection of state violence in Peru, their support for the massive regularization of migrants in Spain, their critique of the racist gaze, or their celebration of brown bodies, Gad Yola's interventions significantly contribute to the cultural articulation of antiracism in Spain. The following interview will consider the digital and feminist interrelation by focusing on Gad Yola's identification with antiracism, transfeminism, and their references, as well as on the use of social networks as identity and community resources. [ABSTRACT FROM AUTHOR]

This article theorizes how femme sociality and world-making provide a counterpoint to a politics that aims for neutrality or innocence, arguing that neutrality or innocence are hallmarks of different forms of patriarchy. Instead, the authors offer embracing complicity as a concept that structures practical ethics centered in abolitionism and nondisposability. Complicity is formulated as a mode of self-understanding that guides action, evading the social hierarchies demanded by a claim to innocence, uprooting (neo)liberal attitudes that look to evade friction by doling out punishment and exclusion. The proposal to embrace complicity is followed by a proposal for solidarity based on openness. Rather than being "right" or "solving problems," a turn to the sensuous provides a form of world-making that can hold difference—without reducing life to the single organizational forms characteristic of liberalism. As a key part of this form of solidarity, the authors show how trans femmeness emphasizes possibilities for social and sensorial transformation. Practices of care and solidarity allow one to entangle with different forms of life. Instead of reforming the structures of oppression, femme practices encourage us to unlearn and uproot institutional forms that reproduce social and material oppressions, and to take agency in (re)constructing and nourishing one's own worlds—to collectively plant the rose garden of struggle for liberation. [ABSTRACT FROM AUTHOR]

Copyright of Cadernos PAGU is the property of Universidade Estadual de Campinas - Portal de Periodicos Eletronicos Cientificos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Papeles del CEIC is the property of Centro de Estudios sobra la Identidad Colectiva, Facultas de Ciencias Sociales and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article offers a theoretical exploration of one of the infinite potentialities of the monstrous body, a body that appears as deviant, non-conforming, as it escapes the pre-established boundaries of what is deemed as acceptable; it exceeds and in this exceeding it imposes its diversity while imposing a re-vision. These potentialities have been recognised by feminist, posthuman, and in particular trans* and transfeminist literature and theory, and it is the latter that will be here tackled. The trans* body is one of those bodies that are still demonised as monstrous, and it is precisely on account of that perversity to which it is associated, that, in some instances, it has chosen to identify and align with the monster. Embracing monstrosity becomes not only a symbolic but a political act of disidentification that implies embracing otherness with strength and pride: rejecting the impositions of a normative body, acknowledging one’s own multiplicity and opening up to multiplicities; becoming a figure of ‘potent fusions,’ as well as of ‘potent alliances.’

The present study uses an autoethnographic situated strategy to undertake an analysis of the vogue/ballroom subculture. Vogue is an urban dance performed by a subculture with global reach. It is done in balls or dance competitions where identities challenging cis-heterosexist norms participate. These encounters have achieved enormous visibility, both through productions such as Pose and Paris is Burning, and in seminal academic essays such as the influential "Gender is Burning" by Judith Butler. This essay analyzes the way this dance acts as a stage for identity construction. At three analytical/biographical moments, an approach is developed, which, on the one hand, questions the romanticization of this scene and, on the other, criticizes the simplistic analyses conducted on it. [ABSTRACT FROM AUTHOR]

Activism and service provision around gender-based violence (GBV) are often young women's first entry point into feminist movements. Definitions of gender and GBV, however, are increasingly contested within feminist spaces, with often exclusionary consequences for how survivors of violence are supported. Drawing on the findings of online and in-person interviews and ethnographic fieldwork in Serbia and Italy, this article documents young activists' efforts to broaden the category of gender within feminist organizations and questions whether the frame of feminist generational conflict, prevalent both in the literature and in public discourse, can explain the ensuing tensions. It argues that narratives of generational conflict, despite being frequently deployed by activists themselves, obfuscate a genuine struggle to redefine the subject of feminism and extend feminist solidarity to trans women and other marginalized groups. Different feminist praxes, as seen in the two case studies, can either trigger acts of generational disidentification and disengagement or foster spaces of intergenerational exchange and discussion. Paying attention to the work that intergenerational conflict narratives are doing, and the work they are preventing, can help uncover and explicitly address the tensions currently permeating feminist spaces towards a more inclusive and expansive feminism. [ABSTRACT FROM AUTHOR]

Johan Mijail (1990), born in the Dominican Republic, stands out a trans performer who systematically seeks to destabilize heteronormative culture and colonial legacies ingrained in the politics of race, gender, and sexuality. In her most famous performance Amor vegetal (2015), the naked artist does headstands while inserting small branches, leaves or flowers in her rectum. By placing the "obscene" at the center of her work, Mijail creates alternative knowledge that challenges traditional values of homophobia, Catholicism, and fear of Blackness, all located at the heart of libidinal politics in Abya Yala. In Amor vegetal the artist creates a procto-poetics of the obscene through excess, which offers up the anus/ass as a transfeminist, decolonial, and countersexual axis. [ABSTRACT FROM AUTHOR]

Prevailing political and popular narratives often treat the issue of trans death as an inevitability and reduce complex stories of trans life to their endings. This paper investigates the transformative potential of creative forms of resistance—specifically a selection of Canadian poetry, personal essays, and comics—and how their artistic affordances engage with transfeminism as an approach to narratives of trans existence. Rooted in Canadian author Kai Cheng Thom’s reckoning with the shortcomings of trans-exclusionary feminist thought, and informed by Chinua Achebe’s conceptualization of re-storying, this article explores how I Hope We Choose Love and Falling Back in Love with Being Human by Kai Cheng Thom, Death Threat by Canadian creatives Vivek Shraya and Ness Lee, and comics from Assigned Male by trans activist and Canadian comic artist Sophie Labelle re-story “necessary” trans death to orient queer death spaces around a trans-for-trans (t4t) praxis of narrativization. Addressing the (inter)disciplinary possibilities of trans-inclusive feminism and comics studies, this article celebrates how these texts disavow and re-story the “Good” Trans Character, who dies to satisfy transmisogynistic ideologies, and theorizes the T4t Dead Trans Character, who dies to reclaim instances of trans death and recodify trans personhood as a site of hope, agency, and self-determination. In their re-storying, these texts recognize the transformative potential of trans existence and echo Thom in their urging of trans-inclusive feminism to renounce narratives of disposability and invest in the dignity of all human life.

Transgender people in Aotearoa New Zealand were active participants in gay liberation and lesbian-feminism, and began developing their own trans liberation movement in the early 1970s. These are facts which have long been ignored in histories of queer activism yet are vital to acknowledge amid contemporary culture wars over trans lives. Using a transfeminist framework, this article explores the relationships forged between trans activists and their gay liberationist and lesbian-feminist comrades. While transphobia and transmisogyny was certainly present within these movements, so too was trans inclusion and solidarity. Trans activists conducted workshops about their oppression at gay liberation conferences, wrote about trans politics within lesbian-feminist journals, and protested for their rights at rallies supported by their cisgender queer allies. In doing so, these activists articulated the beginnings of a local trans liberation movement. [ABSTRACT FROM AUTHOR]

Based on contributions from transfeminism and queer studies, we seek to reflect on the affective-sexual experiences of a trans, white, and heterosexual woman, highlighting sexual practices and desires, romantic relationships, marriages, and the search for partners in dating apps. We observe that affective-sexual relationships are crossed by a tense negotiation between being and seeming in the face of cisheteronormative policies, so that the mechanisms of power are both spatialized and displaced in this dimension of life. Throughout her trajectory, the participant developed her performative strategies and resistance practices with a view to fully experiencing her existence, including the dimensions of sexuality and of relationships in the affective-sexual field. [ABSTRACT FROM AUTHOR]

The present work aims to carry out a reading of the experience of a transvestite body resistant to the norms of the colonial “CISteme” of gender in the short story: “The night will not allow you to dawn”, present in the work “Sou uma tola por te quer” (2022), by Argentine author, Camila Sosa Villada. The narrative portrays aspects of the life of a brown transvestite, whose means of survival is prostitution, in the city of Córdoba, Argentina, and brings aspects of her experience on a work night, where four rich young men appear and take her for a house in a gated community. In this space, various situations are presented, in which issues of gender, class and race can be perceived. From this, we intend to contribute to the relationship between the existence and resistance of the transvestite body and literary art, within a perspective that aims to recognize the experiences of femininity and womanhood. To do so, we based ourselves on the concept of Transfeminism, by Letícia Nascimento (2021) and the representation of the body by Berenice Bento (2017). Within these aspects, in Villada’s story, we can reflect on society’s lack of recognition in relation to transvestite women, who often have the status of humanity denied, as the plurality that encompasses women and femininities is not taken into account. [ABSTRACT FROM AUTHOR]

The clothes worn by lesbians are rich in meaning. Sometimes, they can help us to understand lesbian history and the social, personal, political, and erotic context of lesbian lives in the past. As LGBTQ communities have grown and the connections between groups within it have become at once stronger and more complicated, the clothes that lesbians (and others) wear can function as narrators. Lesbian fashion can be a tool for solidarity, our ideals worn quite literally on our sleeves. This paper is an analysis of how clothing has been - and is being - used by lesbians to show support for other groups within LGBTQ communities, through a fashion history lens. The focus is on printed t-shirts as well as clothing in different Pride flag colours, which I propose can be understood as a kind of "flagging." Flagging, here, is a way to understand the intentional choices made by lesbians and other LGBTQ + people when signalling personal identities and intra-community solidarities through dress. When solidarity activism is placed directly onto the lesbian body, it is personal, and can craft specific messages. These messages, constructed from a language of identities, visual culture, and physical garments, are what this paper seeks to examine. [ABSTRACT FROM AUTHOR]

This study proposes a reading of the work What if I Was a Whore? (2016), by transfeminist intellectual Amara Moira, produced from autobiographical writing. Faced with the structural process of silencing to which transvestites are subjected in Brazilian society, we seek to understand what identity decentering is produced when a transvestite whore acts out the literary word and thus speaks from her enunciative position. To this end, we use transfeminist and putafeminist epistemologies engaged in the decolonization of feminisms in order to listen to the voices of women who are historically and systematically invisible in the production of knowledge, as proposed by the theoretical-analytical perspectives of gender coloniality, cisnormativity, and subalternity. Through a cartographic reading of the work, it was possible to develop an interpretation that points to the contestation of regimes of discursive authorization produced by the occupation of the position of authorship by a subalternized body-voice that then claims its possibility of self-representation. [ABSTRACT FROM AUTHOR]

Copyright of Diablotexto Digital is the property of Diablotexto Digital and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

For the last decade, Christine Delphy, one of the most important feminists in France, has taken profoundly reactionary positions in relation to transgender people, that qualify her as a trans-exclusionary radical feminist (TERF). But while most TERF discourse relies on biological essentialism, Delphy is radically anti-essentialist. As early as 1981, she showed that both gender and sex are socially constructed, a premise that has become a cornerstone of transgender studies. How is one to understand the fact that a feminist whose thinking would seem to inscribe itself in the direction of transfeminism allies herself with the TERF movement? This essay shows that her theoretical arguments against transness can be overcome from a materialist feminist perspective and argues that her transphobia is bound up in the affective aftermath of conflicts in the women’s liberation movement that were cemented through a complex transatlantic intellectual history and never resolved.

The paradigms of academic and activist feminisms in the United States in the middle and later half of the 20th century were developed in part as critical explorations of exclusionary practices within feminist ideology. The strength of critical feminisms is their capacity to reimagine the limiting parameters of exclusion (e.g., of Black people and people of color, of butch lesbians, etc.) that are based in many of the same principles that bolster patriarchal definitions of gender and sexuality. Such patriarchal definitions include the pressure to express and experience gender and sexuality in a static manner that relegates all other expressions as Other or merely transitional. If the purpose of critical feminisms is to explore the "issues of power [and]...the ways that gender ideology... is produced, reproduced, resisted, and changed in and through the everyday experiences of" people, then the concepts that this paper explores should be of the utmost importance within critical feminisms. In doing so critical feminisms must examine the contributions and experiences of trans, non-binary, and queer people that help us to reimagine what it means to be a feminist in a world of free expression. [ABSTRACT FROM AUTHOR]

This essay deals with one of the hottest debates in contemporary feminism: the dispute between those who advocate the recognition of trans identities through gender self-determination and those who argue that the latter represents a threat to the prevailing legal frameworks. In this text, both conceptions are reconstructed using the tools of analytical metaphysics and gender studies. Thus, a distinction is made between materially grounded identities and self-ascriptive nomenclatural identities. My central aim, beyond offering such a characterization, is to examine which of these conceptions is most compatible with a conception of justice that puts individual liberties at the center. [ABSTRACT FROM AUTHOR]

In this essay we highlight the value of transfeminist theory for understanding the digital public sphere. Transfeminism allows us to challenge the devaluation of femininity that affects all women and femmes, while specifically challenging the marginalisation of people whose gender expression does not match societal stereotypes of the gender and sex binary, particularly those who experience oppression on multiple axes. Building on existing intersectional approaches to social media, we demonstrate how transfeminism's capacity to deconstruct binaries, such as online/offline and public/private, and the essential concepts it provides us, such as transmisogyny and networks of care, are crucial for understanding the operation of contemporary transphobia as well as possibilities and opportunities for resistance and solidarity. Using two recent cases in the UK, we firstly consider the circulation of transphobic discourse in the hybrid media system through the onslaught of abuse faced by Trades Union Congress Policy Officer for Industry and Climate, trans woman Mika Minio-Paluello. Secondly, we reflect on the possibility of transfeminist counterpublics of care emerging from protests around Drag Queen Story Hours. This discussion is not meant to be exhaustive but rather a call to action for further transfeminist scholarship in this area. [ABSTRACT FROM AUTHOR]

Feminism Movements dating back to antiquity, even before, because query the violence against women might refer back to the beginning of humanity. There are different times in the feminist movement around the world. In recent decades, this new movement has been gradually expanding. We are talking about transfeminism. In this paper, we analyze the fight of trans women that develop a vision of tansfeminism, from a social and political positioning, fighting against a political establishment which has tried to avoid their participation in social, economical, and political areas. Indeed from medical, psychological and psychiatric fields it has been developed a vision of trans people related to pathological aspects with a big effect on a binary and heteropatriarchal society. However, these movements are still fighting, seeking recognition of trans women. Because trans rights movements are not going against feminism but against the hegemony of cisheteropatriarchy and gender binarism. [ABSTRACT FROM AUTHOR]

This contribution features a dialogue between three translation practitioners with an interest in queer theory and activism, Michela Baldo, Elisa Virgili and Goffredo Polizzi, on the recent translations into Italian of two works by Jack Halberstam, The Queer Art of Failure (2011), translated by the collective CRAAAZI, to which Goffredo Polizzi belongs, and Gaga Feminism (2012), translated by Elisa Virgili. After introducing these translations and the context in which they came into place, Baldo, Virgili and Polizzi analyse the translation process and the choices made by the translators. The last part of the discussion focuses on the reception of these translations in the Italian context and highlights their importance on the transfeminist scene. [ABSTRACT FROM AUTHOR]

Drawing from queer theory and transfeminism, this article discusses whether queer- and trans-inclusive feminism is a possibility within the contemporary feminist movement in Turkey by analyzing its approach to the concept of sex/gender. In this context, in-depth interviews were conducted with activists who took part in the feminist movement and the LGBTQIA+ movement in Izmir, Turkey. These interviews reveal that the feminist movement bases its understanding on the sex and gender distinction and heteropatriarchy's gender binarism, questions the identities of trans subjects, and establishes power domains in terms of being white and cishet. The present study has concluded that the feminist movement does not build sufficiently on transfeminism and queer theory, and reinforces a cisnormative sex/gender approach. [ABSTRACT FROM AUTHOR]

Copyright of Runas. Journal of Education & Culture is the property of CICSHAL - Centro de Investigaciones en Ciencias Sociales y Humanidades desde America Latina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay aims to contribute to ongoing explorations of glitch feminism and its capacities for resistance against capitalist- and cis-normativity. To this theoretical project, I contribute the concept of glitch virality by emphasizing glitch feminism's circulation across digital, social, and material registers. Through an attendance to glitch virality, the project of glitch feminism is figured as a queer worldmaking project for those subject to the violences of dominative gendered constructs. To demonstrate this concept, I conduct a close reading of the music, visual texts, and multimodal circulations of glitch by electronic artist SOPHIE, whose enactments of glitch feminism demonstrate its viral capacities. [ABSTRACT FROM AUTHOR]

What can be learnt from Paul B. Preciado's ecological framing of trans* and migrant world-making in An Apartment on Uranus? How might trans* and migrant solidarities affirm life in the context of capitogenic climate catastrophe and what Françoise Vergès has named the 'racial capitalocene'? Through these guiding questions, I connect recent calls to 'decolonize trans* imaginaries' with translocal hispanophone knowledges that reaffirm the plurality of gender/sexuality in las Américas before the conquest by braiding together strands of Preciado's writing with Latin American decolonial transfeminists such as María Lugones and Gloria Anzaldúa, among others. Reviewing recent debates on how 'border imperialism' unevenly shapes and restricts trans* and migrant mobility, I address criticisms of Preciado's analogies between trans* and migrant experiences, by considering how his writings on these themes offer an intersectional reflection on the multiple cracks of the nation-state, the fictions of race and regimes of binary gender to reveal the cracks of capitalism. [ABSTRACT FROM AUTHOR]

This paper aims to illustrate Paul B. Preciado’s thought on the epistemology of transition, which should take over from the current epistemological regime of sexual difference based on heterobinarism. Starting in particular from the lecture given by Preciado in Paris in 2019, we intend to focus on the main axes of Preciado’s thought on the topic: first and foremost, the necessity of the denaturalization of gender with respect to biological sex; the denunciation of the normalization and medicalization endured by trans or intersex bodies, “deviants” with respect to heterobinarism; the ethnocentrism and necropolitical power of medical and disciplinary institutions vis-à-vis “deviants” and “monstrous”; and the concept of “transition” elaborated by Preciado as a decolonization with respect to the epistemology and disciplinary institutions of the current regime of sexual difference.

Contemporary discourse around t4t (trans for trans) relationships involves speculation about bodies in transition. What do such relationships signify toward the bodies of compulsory heterosexuality, not just today, but in the historical record? In the case of the Middle English lai tradition, a t4t framework assists a postmodern audience in uncovering instances not only of gendered affects relative to the fourteenth and fifteenth centuries but also of the affect economies that facilitate (or negate) gender affirmations. Romances such as Thomas Chestre's Sir Launfal (a translation of a twelfth-century lai of Marie de France) exhibit romantic, platonic, and (the potentiality of) sexual relationships from which a semblance of t4t dynamics is constructively reassembled. Looking at some of the poem's central characters and their relationships' dynamics, both from Sir Launfal and from the larger "Lanval" tradition, provides a means from which t4t can be understood as a framework--one that measures not only affect between transgender individuals but also social systems like gift economies within the text that bear resemblance to contemporary mutual aid networks in transgender communities today. Instances of camp and parody within the romance genre historically are also observed in this paper. The gift economies in Sir Launfal and their gender affirmations propel the narrative's resolution to demonstrate how they scaffold the genre of romance within the Middle English lai. This is an inquiry into exploring what focusing a distinctly trans lens can do when looking. [ABSTRACT FROM AUTHOR]

Copyright of Revista Estudos Feministas is the property of Revista Estudos Feministas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Feminist discourses around the scourge of gender-based violence (GBV) have historically prioritized the voices and contextualities of cisgender heterosexual women, often to the exclusion of trans persons. In light of the continual invisibility of black trans persons and in particular black trans women in anti-GBV activism, this paper explores black trans women’s experiences of violence in postapartheid South Africa. The study was undertaken from a transfeminist framework that asserts that the stories and histories of trans persons are central to the development of trans epistemologies within an inclusive gender liberation. The study followed a narrative methodological approach. Unstructured individual interviews were conducted with eight black trans women living in South Africa. Narratives of gender policing and punitive sexual violence in addition to narratives of cissexism as well as of the paradoxical hypervisibility and invisibility of black trans positions revealed violence meted against black trans women in South Africa as structural, grounded on a patriarchal matrix of cisgender power representing trans women as devalued others. Apartheid legacies of racialised economic marginalisation manifest as bearing a strong mediating role in shaping black trans women’s sustained vulnerability to violence. By addressing anti-trans violence as a feminist concern, this paper disrupts the ciscentricism of feminism, enabling more nuanced and inclusive constructions of GBV. [ABSTRACT FROM AUTHOR]

Copyright of Praktyka Teoretyczna is the property of University of Wroclaw and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Praktyka Teoretyczna is the property of University of Wroclaw and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Praktyka Teoretyczna is the property of University of Wroclaw and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Some of the most virulent public trans-exclusionary radical feminist (TERF) discourse in the UK follows the grammatical form of the third conditional: if I had grown up now, I would have been persuaded to transition. This articulation of the hypothetical threat of a transition that did not happen but is imagined, in retrospect, to be not just possible but forcibly enacted plays an important role, both politically and psychically, in a contemporary political landscape that is threatening the livelihoods of trans children. Interrogating this discourse via an analysis of an open letter by J.K. Rowling, and a documentary by Stella O'Malley, this article asks: what might we learn about contemporary transphobia in the UK if we took seriously the grammar of TERF discourse animated by trans childhood? It argues that while the third conditional grammar of TERF discourse could articulate a politics of solidarity between cis and trans positionalities and politics, its potential for a shared political standpoint is routinely interrupted by the defence mechanisms that are oriented by the psychic life of the child. Interrogating these defence mechanisms at the level of the cultural, the article traces out paranoia (as reading practice and psychic state) as well as projection, as two main modes of TERF engagement with trans childhood. The article thus engages with the range of real and fantasmatic impossibilities that haunt the trans child both in the present and the past, and it contributes to the growing body of scholarship on trans childhoods. In doing so, it makes the case that public discourse on trans children should desist from hypothetical third conditional claims, and instead find ways of embracing trans childhoods unconditionally. [ABSTRACT FROM AUTHOR]

This is a conversation between Italian artists Barbara Stimoli and Titta Raccagni with Choreographic Practices' co-editor Simon Ellis. The discussion begins with how Barbara and Titta began working together, and then focuses on the development and various iterations of their work Pleasure Rocks. [ABSTRACT FROM AUTHOR]

It is sometimes argued that there are pre-political, ‘natural’ characteristics that have a significant role in rendering political subjects, for instance that women are the subjects of feminism. These same arguments criticise transfeminism as a usurper of feminist priorities because it changes focus to the rights of groups whose members are not exclusively women. This essay challenges such criticism. It begins by defining transfeminism as a form of activism and an epistemological tool, in order to cogently address some of the views that oppose it. I then propose a way out of the conflict by showing how we can make better sense of transfeminism aided by Wittgenstein’s concept of forms of life, since both views contend that there are biological and environmental features that constitute the uniqueness as well as the diversity of the given human form of life, without implying that said diversity leads to relativism. The paper concludes that transfeminism, when conceptualised correctly, can indeed work with other feminisms and political movements in order to counter institutionalised and market-driven gender politics that only simulate to address feminist concerns. Key words: transfeminism, Wittgenstein, forms of life, Judith Butler, feminist subject

My aim in this paper is to use some contents of the later Wittgenstein’s work, and some of its interpreters, to shed some light on the cis/trans debate, in which it is disputed what a woman is and who the subject of feminisms is. There is a stance, called cisfeminism, which do not acknowledge transgender women neither as women nor as subjects of feminisms. I analyse the main cisfeminist arguments from a Wittgensteinian perspective, taking into account (1) their plausible essentialism and (2) the everyday uses of language and its changes. Finally (3), I make some considerations about the effect that theories have in human lives.

This essay intends to share perspectives that constitute, in multiple and contingent forms, a transfeminist enunciation locus in Latin America. Seeking approximations with decolonial and trans+feminist studies, in their relations with issues of gender identities and expressions, sexualities and bodily diversities, the perspectives we share are related to different geopolitical contexts in the region and, despite a situated emphasis on the Brazilian context, we attempt to delineate epistemic, political, economic and affective closeness for trans, travesti, non-binary lives throughout 'Latin American' territories. We are interested in working, from our travesti anthropofagies (Silva, 2018), with concepts such as decoloniality, cistem-world and cisheteronormativity, instrumentalising them in the sense of a broader transfeminist contribution than one merely linked to the realm of its 'specific issues'. These approximations and interests converge in confronting historical contexts of growing conservatism, both general and specific to issues of gender identities and expressions, sexualities and bodily diversities, while a variety of resistance possibilities emerge across academic, institutional and social movement spheres. We will try to outline, from some episodes in the recent period, some strategies, propositions and confrontations which could be related to transfeminist theories and practices, as well as the political obstacles presented by our regional contexts. [ABSTRACT FROM AUTHOR]

Transfeminist struggles in Argentina and Latin America within the context of their sociopolitical reality, have a correlation with visual narratives. Comics don’t only represent what is at stake in thought and activism, but also redefine themselves, finding their own anti-hegemonic logics of operation. Femimutancia’s comics allow us to approach certain ideas in which transfeminisms of the south are anchored, which are articulated in slogans heard in the streets and read in social media: «no transvestite, no feminism», «the personal is political».... The production of this non-binary author help us to explore the theoretical bases of these political slogans, elaborated by certain referents of the movement, such as Judith Butler, Simone de Beauvoir and Carol Hanisch.

This paper draws from a research project that was initiated in 2017 and continued in to 2020. It followed on from previous University-LGBT + community projects (e.g., football versus homophobia 2012–2018) and involved working with a local transgender social group, specifically, their engagement with once-a-month recreational swim sessions. The research findings that are discussed come from sixty-three research participant's 'drawings', three focus groups including a professionally drawn illustration of two of these focus groups, and nine semi-structured interviews. The analysis of the qualitative data demonstrates the significance of play and pleasure, feeling free, and transgender and non-binary imaginations to physical activity participation, and wellbeing. These three themes are presented through the lens of queer/queering and transfeminism. As such, the paper has two aims: to document the experiences of physical activity by an often-excluded group; and to evaluate the concept of queering to an understanding of indoor recreational swimming and wellbeing. [ABSTRACT FROM AUTHOR]

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There is a heated debate taking place in Latin American feminist academia about the hegemonic feminism subject called ‘woman’ and the inclusion or exclusion of trans and non-binary people, gender diverse and plural bodies within the feminist refuge. This debate has not reached the field of rural and agrarian studies creating gaps in land access policies and essentialist analyzes that reproduce the binarism inside academy. It is believed that rural theory and gender theories differ mainly because its epistemological bases have different paths: one line focuses on material political actions and the other(s) start from discursive political actions, and what is called ‘merely identities reaffirmations’. However, in this text I raise some points to provoke a conversation and demonstrate that both epistemological lines are not so far apart and, from an epistemological base of transfeminist political action, I set an invitation to move the category ‘rural woman’ towards contemporary places of study, reality and concrete practices of alliance and solidarity. [ABSTRACT FROM AUTHOR]

In this article, we discuss the notion of cisgenderness under the Brazilian transfeminist perspective, having as axis of analysis the enunciation politics that constitutes the field of knowledge of sexuality and gender. Some questions trigger the discussion: which subjects were produced as objects of knowledge? Which discourses are authorized? Is the knowledge of transgender people about themselves legitimized or, with excessive frequency, put under suspicion? When we talk about gender, who talks and who is talked about? The Brazilian transfeminist thinking, through the use of cisgenderness as an analytical category, problematizes the epistemological asymmetry between those who are subjects and those who are produced as objects of knowledge. In that sense, it can be said that the notion of cisgenderness inaugurates a new context of enunciation, as its use implicates a displacement in the traditional epistemic structure that constitutes the fields of production of knowledge about gender. [ABSTRACT FROM AUTHOR]

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Young adult [YA] science fiction has seen a significant rise in LGBTQ+ storylines in the last several years. Despite sci-fi's history of inventive gender systems, transgender storylines remain underrepresented, or shrouded in metaphoric mystery. This paper will analyze the role of gender "passing" and deadnaming (calling a person by their birth name even if they have developed a different identity), as well as the effects of biological essentializing. Through this analysis I will assert the potential of transgender YA science fiction to upend notions of cisgender supremacy and validate transgender coming-of-age experiences. [ABSTRACT FROM AUTHOR]

While there has been some research centering trans* and gender non-conforming (TGNC) faculty, more is needed to address how they navigate classroom spaces and students' resistance to and about trans* bodies. The purpose of this study was to examine the resistance TGNC educators experienced from students, colleagues, as well as their larger higher education institutions. Findings from this study suggest that TGNC faculty simotaneously experinece hypervisibility and invisiblity both in their classrooms as well as on their campuses. Participants described types of student resistance, rooted within a dichotomous gender bianry. Participants also described increased labor and were often expected to do more emotional and pedagogical work due to their identities. Given these specific experineces, we discuss these faculty's experiences as we call an instiuttional comitment to unknowing gender, an enviornment within higher education that serves reify the gender binary. [ABSTRACT FROM AUTHOR]

The current political landscape provides collective actors with new strategies to articulate individual interests, hardships, identities, critiques, and solutions, engage with social mobilisation’s conflictual demands, and move towards sustainable practices of collective actions. This article will focus on theoretical challenges surrounding the political action and organization of feminist and trans* identities in order to provide situated knowledge about the dynamics of the transfeminist activism in the Madrilenian geopolitical context. Throughout LGBT*Q+ activists’ integrated forms of doing politics along different axes of oppression (e.g., class, migration, racialisation, disability, ethnicity, gender diversity), new visibility regimes are trying to expand the repertoires of action by nurturing emerging coalitions and agencies among a variety of hybrid political subjects. This article thus argues that trans* politics, through nonbinary activism and a new intersectional feminist praxis, may expand the political subject of feminism and our understanding of identity politics and embodied action.

Copyright of Investigaciones Feministas is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this essay, Greenberg explores trans and gender-nonconforming ways of being in contemporary Judaism, through a televised version of Abraham, as portrayed in the award-winning Amazon series Transparent. Transparent 's challenge to the gender divide is made by citing, referencing, and reimagining the mythological call to the biblical figure of Abraham: "Go forth from your land, your birthplace, your father's house, to the land that I will show you" (Gen 12:1). The interconnection between the text's temporal and spatial gaps allows for a polysemic reading. It not only gives way to a renewed exploration of the two parts of the verse (the divine call to Abraham "Go forth," and "from your father's house") but also adds another possible transfeminist reading of the conclusion to Abraham's story: "Return to your parent's house, to care for your community," urging action and spiritual leadership. [ABSTRACT FROM AUTHOR]