Judith Butler

The aim of this work is to discuss the literature written by women in a decentralized way to
what is culturally attributed to the feminine and the very notion of woman, which also compulsorily
supposes heterosexuality. The critical reading proposed has the basic concept of "space off" (DE
LAURETIS, 1994) to think the speeches that inhabit spaces inside and outside the dominant culture, the
"blind spot" implicit but invisible in a position of contradiction and resistance capable of (re)constructing
and (re)inscripting the gender. Initially, I seek to demonstrate why the notion of feminine is here
problematized, opting for thinking literature written by women and about lesbianity as a discourse that
comes from this alternative space, from the breaches of the hegemonic discourse, threatening its stability.
Then the work Thérèse et Isabelle (2000) by Violette Leduc is here analyzed to think about the possibilities
in the literature of a discourse, whose theme is not only an experience of women, but the relationship
between two girls, articulated in a text that explores the desiring body in its plurality. Such work is
identified as belonging to the “lesbian continuum” thought by Adrienne Rich (2010), whose very existence
is a way to break the hegemonic discourse through the fissures breaking out inside the discourse itself.

For more than a decade, criticisms levied against Muslims and Islam in Western European countries such as France and the Netherlands have been shielded under the auspices of a call for increased security and a desire to protect liberal secularism. An example of this can be found in the recent move by the Dutch cabinet to implement legislation to ban the burqa in public places such as schools, hospitals, government buildings, and public transportation. The proposed Dutch ban follows the French parliament who implemented similar legislation in 2011 restricting the presence of discernible religious symbols such as burqas and niqabs from the public sphere. In a statement to the press, Prime Minister Mark Rutte, explains the proposed ban " had nothing to do with religion, " but rather it is intended to help facilitate " recognizable communication " (qtd. in " Netherlands Plans "). He clarifies " In a free country like the Netherlands, everyone has the right to dress how they choose, no matter what others think. That freedom is only limited in situations when it is essential for people to look at each other " (qtd. in " Netherlands Plans "). In this statement the restrictions placed on full face-veils are steeped in concerns of contemporary cultural conflict, inflamed by language that claims that Muslim immigrants to the Netherlands need to be better integrated. In France and the Netherlands, full face-veils have become symbols of " religious extremism " that are actively legislated against. As such they are tied to a series of judgments and evaluations that situate them as objectionable cultural objects and indicative of problematic immigrant groups. Defined as " extremist " or " politically dangerous " this vision of full face-veils is based on normative conceptions of the subject. When considered in relation to the secular, violence is done to those who are visibly different, marked by religious symbols that are understood through binaries such as objectionable/unobjectionable, Western/Eastern, Islamic/Christian, religious/secular further problematizing them. These schisms have intensified in the aftermath of 9/11 and the global war on terror creating a rift between secular and religious worldviews. There is no greater symbolic target of this schism between the secular and the religious than the burqa. The polarization of these two groups, secular and religious has gained further strength when they are posited in relation to the nation state. Within this context secularism is invoked as that which protects the state, defines it, and transforms practices related to public and private life via institutions. This paper explores the invocation of normative dispositions of secularism and security in light of the increasing restrictions placed against Muslim women in the public sphere in France and the Netherlands within dominant discourse. Drawing from the draw work of Saba Mahmood, Judith Butler, and Talal Asad I explore how bodies are marked as " different " within public spaces, through a discussion of the schism between the secular/religious. Such an examination is significant as these legislations are some of the most prohibitive in the West.

Wayne Vucinic Book Prize 2007, "for the most important contribution to Russian, Eurasian, and East European studies in any discipline of the humanities or social sciences." 

Endorsement by Slavoj Zizek:

"Alexei Yurchak's Everything Was Forever, Until It Was No More immediately seduced me by its very title with a profound philosophical implication that eternity is a historical category--things can be eternal for some time. The same spirit of paradox runs through the entire book--it renders in wonderful details the gradual disintegration of the Soviet system from within its ideological and cultural space, making visible all the hypocrisy and misery of this process. I consider Yurchak's book by far the best work about the late epoch of the Soviet Union--it is not just history, but a pleasure to read, a true work of art." (Slavoj Zizek, author of In Defense of Lost Causes)

Abstract:

Soviet socialism was based on paradoxes that were revealed by the peculiar experience of its collapse. To the people who lived in that system the collapse seemed both completely unexpected and completely unsurprising. At the moment of collapse it suddenly became obvious that Soviet life had always seemed simultaneously eternal and stagnating, vigorous and ailing, bleak and full of promise. Although these characteristics may appear mutually exclusive, in fact they were mutually constitutive. This book explores the paradoxes of Soviet life during the period of "late socialism" (1960s-1980s) through the eyes of the last Soviet generation.

Les efforts pour dénoncer les mécanismes par lesquels le pouvoir hégémonique se reproduit et se perpétue produisent parfois une banalisation du concept de violence. Le choix systématique du terme violence pour décrire des formes subtiles d’abus produit une fluidification progressive de ce concept . Cette fluidification, laquelle est souvent convenable aux critiques du pouvoir, risque cependant d’affecter la stabilité des conventions de l’action non violente, et d’affecter a fortiori la légitimité des mesures de résistance au pouvoir hégémonique. Car la fluidification du concept de violence permet à l’autorité d’avoir recours aux mêmes pratiques discursives décrites ci-dessus pour affirmer que l’apparent calme, modération, etc. des actions de désobéissance dissimulent une grave violence exigeant urgemment l’usage de la force répressive. Ainsi, un recours critique indiscriminé de la notion de violence porte atteinte à une interprétation stabilisée de la notion de non-violence.
Il en résulte que la perspective d’une reconnaissance généralisée des codes et des conventions de l’action non violente exige un effort herméneutique pour stabiliser les conventions qui régissent l’usage de la notion de violence. Autrement dit, il s’agit  de combattre un usage trop plastique de la notion de violence, et de se soucier qu’elle soit réservée pour désigner des phénomènes qui « méritent » le nom. Le projet de stabilisation du concept de violence est certainement une entreprise à plusieurs étapes. Dans les pages suivantes, nous nous limiterons à fournir quelques indications élémentaires les concernant.

Este trabalho se propõe a uma problematização de como se dá a deslegitimação de determinados modos de existência e as formas como certas identidades e orientações sexuais se tornam ilegítimas, inviabilizando, inclusive, a vida de determinados corpos, que são marcados como inferiores por estarem fora do padrão estabelecido socialmente. Para este objetivo geral, serão levadas em consideração as perspectivas teóricas de Michel Foucault e Judith Butler. Com o primeiro, estudaremos o conceito de “anormal”, focando mais precisamente nos sujeitos homossexuais; com a segunda, a ideia de “corpos que (não) importam”. O elo entre os dois balizadores teóricos constitui uma importante ferramenta da Teoria Queer no que concerne ao modo como ela compreende as violências que são direcionadas aos corpos de sexualidades desviantes.

This paper explores how Frida Kahlo and Cindy Sherman's works attempt to rescind the male gaze. The focal point of this paper's theoretical background is Judith Butler's queer theory. By studying Butler's texts, the author of this paper defines the way gender is constituted in the light of performative acts, and uses it to characterize four different art pieces. By applying this theory to the images, this paper examines how gender is performed in the portraits of two artists. The performative aspects of the artists' motifs in the chosen images are studied to argue how they attempt to deconstruct a binary structure. To define the male gaze, Laura Mulvey's research regarding visual pleasure in cinema is included. This research is applied to explicate the relationship between object and viewer in the chosen material by the two artists. The focal point of this paper's arguments is based on an analysis of the images, which is done by activating the chosen theory, Roland Barthes' semiotics and a biographical reading of mainly Frida Kahlo. This leads to a comparative analysis, in which the likeness and differences in the way the two artists perform gender, and the relationship between subject and object in their images, is discussed. This paper concludes that the two artists operate differently to rescind the male gaze. Cindy Sherman stages images that imitate scenarios in which archetypical female characters are objectified, and acts as a parody to illustrate the male voyeur. Frida Kahlo's works operate through literally breaking the norms of the archetypal, by acquiring signs which oppose heteronormative conventions. However, both artists praxis' are argued to be founded on the use of their own bodies to prove how gender is based on performativity. Thereby this study concludes that the chosen material illustrates how gender is constructed through a conception of certain stylized acts, to oppose the notion of the male gaze.

In the paper I seek to investigate the marked degree of visibility of the individual that we see in todays society. To illuminate the subject, I have been looking at societal as well as individual perspectives from two very different angles, a social and philosophical, represented in this paper by Zygmunt Bauman, and Judith Butler. When looking at the social conditions of our time, Bauman describe these as being "liquid". As individuals we are in paradoxical terms, bound to our own freedom, which has been granted through the development of the postmodern society, but to the cost of collective protection and security. Individualisation has therefore become the governing rule in general, which Bauman believes has led to big uncertainty. To Bauman every human being is defined by their own essence, but today this has been replaced with the visibility itself, which instead has been given a value of it’s own. On the other hand, Butler focuses on how identity is something being made and remade all the time through what she calls “performative acts”. To Butler the idea of a human essence outside the existence of the performative action, is an illusion, that is created through repeated normative acts. Even though we have a freedom to act, we are also limited in our expressions because of our normative (heterosexual gender) hierachy. Visibility therefore becomes the constituting factor in the “identity race”.

I conclude the paper by claiming that visibility has a normative character, and that this is not something new. I believe, that the general understanding of identity is bound to the notion of a human essence, and therefore also to the fact that we are somewhat different from each other. This distinction though, only works through some kind of visibility, and so it has to be a corporate part of identity itself. In more sociological terms, what has changed is not the existence of visibility, but the developing opportunities of how it appears.

El presente ensayo desea mostrar en qué sentido podemos hablar de Baudelaire como de un ontólogo del presente, apoyados en las observaciones de Foucault de que encontramos manifiesta en la vida y en la obra del artista la divisa moderna por excelencia, darse por sí mismo el propio presente como tarea y, a su vez, de que dicha tarea se tradujo en el poeta en una «voluntad de " heroificar " el presente», tarea esencialmente crítica y estética.

This essay analyzes the origin of sexuality and its relationship with the institution. The issue is addressed from the perspective of psychoanalysis (Freud, Lacan), anthropology (Claude Lévi-Strauss) and philosophy (Foucault, Butler, Zupančič, Žižek). From the analysis of sexual difference as “real/impossible” a perspective comes to light: sex it is not a symbolic construct and not even an extra-symbolic reference, but what marks the irreducible (contradiction) limit of the symbolic order.

Algunas  narraciones  de  excombatientes  del  conflicto  armado  colombiano  revelan  la precariedad como causa para alistarse en los grupos armados y los obstáculos para reintegrarse a la vida civil. Reconocer esta vulnerabilidad demanda esfuerzos sociales y académicos por comprender nuestro pasado  violento  y  plantear  posibilidades  de  transformación.  En  este  contexto,  este  artículo  presenta la  metodología  crítica  con  enfoque  en  vulnerabilidad,  que  desarrollamos  e  implementamos  desde  el Grupo  de  Investigación  sobre  Estudios  Críticos  con  excombatientes  en  proceso  de  reintegración  en Medellín  (Colombia),  mediante  un  laboratorio  de  experimentación  artística  y  narrativa.  Desde  esta experiencia, planteamos las categorías de vulnerabilidad narrativa, laboratorio biográfico-performativo y gesto biográfico-performativo, como una ampliación de las nociones de Judith Butler, Christine Delory-Momberger  y  Georges  Didi-Huberman.  Entre  los  hallazgos  de  este  diseño  metodológico están la necesidad de construir nuevos marcos narrativos y el llamado a la no violencia que hacen los excombatientes que participaron en la guerra y sobrevivieron

The purpose of this profile is to address the Spanish 15M movement from a gender
perspective, focusing, on the one hand, on the role played by feminist demands within it and, on the
other, on how feminism may have contributed to the 15M, its internal debate and its further
developments unfolding in the current Spanish political context. In order to do that, we first
explore how feminist demands were initially received in the camps and the reactions they raised
among the media and citizenship. Second, we tackle how this case of overlap between a larger
group and feminist groups is different from previous collaborations and confrontations. Finally, we
focus on how the 15M movement has transformed (or not) as a result of feminism and the
implications of this process towards rethinking the role of feminism within contemporary Spanish
politics.

This paper takes up Judith Butler’s calls to suspend the desire to completely know the other, and discusses these in relation to the pedagogic relationship in the classroom. It draws upon existing accounts of performative reinscription as a politics to disrupt exclusionary schooling practices and discusses these alongside Butler’s theories of relationality. In so doing, it argues that the pedagogic relationship is the space within which performative reinscription occurs and which holds the potential for more ethical encounters between self and other. Acknowledging the impossibility of completely knowing the other is not an easy position to hold in the institution of the primary school, where policies and practices are based on the concept of rational, knowing subjects. However, this paper suggests that suspending the desire for the other to provide a coherent account of themselves has important implications for performative politics in the primary school classroom.

Coautoria: Cristiane Terra e Vitor Lages.
Nunca se falou tanto sobre inclusão LGBT e compliance em proteção de dados. Porém, há um longo caminho para a transformação cultural que possibilite sua efetiva inclusão nas empresas, especialmente em conformidade com a Lei Geral de Proteção de Dados (LGPD).
Diante da realidade social cada vez mais complexa em que os dados pessoais, inclusive de identidade de gênero e orientação sexual, são tratados e compartilhados de formas ilícitas e abusivas, é necessário adequar os processos de inclusão à proteção de dados, pois, caso sejam usados indevidamente, pode-se agravar vulnerabilidades e discriminações e causar impactos aos titulares de dados.
Com o objetivo de contribuir para a mudança da cultura cisheteronormativa e ainda incipiente quanto à proteção de dados, apresentamos nesta obra uma base teórica, empírica e prática sobre os dois temas. Na primeira parte, tratamos da inclusão LGBT nas empresas do ponto de vista constitucional, social e econômico, e propomos diversas ações inclusivas. Na segunda, abordamos a adequação da inclusão com a LGPD, com enfoque jurídico-doutrinário.
Afinal, promover inclusão LGBT e proteção de dados são caminhos necessários, vantajosos e associados. Dessa forma, além das sugestões de ações de inclusão, propomos diversas medidas de conformidade para que as empresas adequem a inclusão LGBT à Lei Geral de Proteção de Dados. Adicionalmente, sugerimos ao Poder Público diversas políticas voltadas à empregabilidade LGBT, que fariam enorme diferença.
Prefácios de duas referências sobre os temas: Daniela Andrade e Maria Cecília Gomes.

À venda em formatos físico (no site da editora Dialética https://loja.editoradialetica.com/humanidades/protecao-de-dados-pessoais-inclusao-lgbt-teoria-e-pratica ) e em E-book (pela Amazon e outras lojas virtuais https://www.amazon.com.br/Prote%C3%A7%C3%A3o-dados-pessoais-inclus%C3%A3o-LGBT-ebook/dp/B09HXZSFKV/ref=sr_1_1?__mk_pt_BR=%C3%85M%C3%85%C5%BD%C3%95%C3%91&crid=3F3ROFKUZHMTX&keywords=inclus%C3%A3o+lgbt&qid=1641960482&s=digital-text&sprefix=inclus%C3%A3o+lgb%2Cdigital-text%2C186&sr=1-1 )

The literary rant is a unique mode of expression employed by dispossessed subjects to performatively highlight the mechanisms of their oppression and to create a rhetorical and political subject position from which to speak. The rant relies on the reader's complicity to witness the speech of the other and as such, it is like Judith Butler's rhetorical "scene of address" in which a listener judges the speaker as a recognizable member of society, or not. The ranter's language moves outside the domain of speakability risking misunderstanding in order to confront the limitations of language and the sociopolitical system has cast them out. It is a risk that challenges both the identity of the speaker and the social norms and responsibilities of the listener. Building on Dina Al-Kassim's scholarship on the rant, this article uses examples from Greek journalism and prose to demonstrate how ranting narrators usurp and redeploy sovereign speech to create a spectacle of their own abjection. Dimitris Dimitriadis's "Abomination" and selected stories by Christos Iconomou's Good Will Come from the Sea foreground the ranter's dispossession and explore the disruptive power that this speaking position offers.

“‘To queer or not to queer,’ he [Grimwood] wonders as he considers language as a source of existential crisis. [...] In his Butlerian discussion of the LGBT community and sexual subjectivity, he takes an autobiographical approach to critique the field of queer theory.” ~ Natalie Pendergast, “Editorial Introduction: ‘Perspectives Affects’”

This article aims to explore the contribution that a dialogue between Pierre Bourdieu and Michel Foucault could make to the literature on the “force of words”. Firstly, it addresses Bourdieu’s critique of the linguistic reductionism, showing that – although legitimate – it risks resulting in an unacceptable form of sociological determinism. It then explores the perspective inaugurated by Jacques Derrida and taken up by Judith Butler, who inscribe in the very functioning of the performative its capacity to break with the context of enunciation. Finally, after highlighting the limits of such a perspective, it suggests, drawing on Stanley Cavell’s insights, that we should give a greater importance to J.L. Austin’s notion of perlocutionary effect, and argues that Foucault’s work on ancient parrēsia constitute a valuable “laboratory” in which to study the force that words and acts of resistance actually possess.

In the contemporary political sphere, the need to address the complex interactions between colonial pasts, present day violence, and audio-visual representation has never appeared more urgent. This is particularly true of France’s troubled relationship with Algeria where, even after decolonization, episodes of violence — police repression, torture, and terrorism — were often excluded from popular, political and historical accounts on both sides of the Mediterranean. By engaging in close readings of work by both European and Algerian filmmakers — including Michael Haneke, Alain Resnais, Assia Djebar, Xavier Beauvois, and Nadir Moknèche — Maria Flood’s wide-ranging study links historical and memorial omission to film techniques that emphasize gaps, spaces, and exclusion, ultimately offering conclusions that inform wider thinking of the ethics of cinema in the face of violence.

"Começo esta resenha do livro de Carla Rodrigues pelo fim. Não pretendo com isso nem adiantar as suas conclusões, nem expor a delicadeza com que a autora nos envolve nessa trama tecida entre vida, morte, amor, filosofia e política e que se revela em toda a sua profundidade ao final. Quero, antes, tentar recuperar com as palavras um sentimento complexo que, depois de duas leituras atentas do livro, permanece em meu corpo."
Acesso em: https://revistarosa.com/4/o-luto-entre-clinica-politica

Srdjan Karanović's Virgina (Virdžina, 1992) and Želimir Žilnik's Marble Ass (Dupe od mramora, 1994) are both Yugoslav films whose main characters are transvestites. Set in the mythic past, Virgina is about a sworn virgin (virdžina, tobelije, muškobanja) -- a village girl raised as a male because the family had no male children. Virgina shows a culturally conservative society in which the expectation that the virgina will live as a man comes into conflict with her desire to live as she wants. In the west we usually think of transvestites and transgender people as going against societal norms to perform their desired identities. In the case of sworn virgins, it is the patriarchal society that forces the women to live as men.
Marble Ass, on the other hand, features a male-to-female transvestite prostitute who works the streets of Beograd during the war in Bosnia. The film exploits the nationalist expectations of conformity to traditional norms of gender and sexuality. Žilnik in effect reappropriates the nationalists' charges of homosexuality and effeminacy by making the transvestite prostitute the hero of his film.
Virgina and Marble Ass provide an index of cultural expectations about the performance of gender and sexuality in Yugoslavia. The paper uses Judith Butler and Marjorie Garber's work on the construction of gender to analyze these films and place them in their cultural context. Both films call into question essential gender--and, by extension, nationality-- as a stable identity.

The care sector in Denmark is undergoing rapid change and facing severe challenges due to the increasing number of elders and cuts in social welfare. The political response is welfare technology aiming on efficiency and replacement of care workers. Welfare technology is presented as a quick fix to a welfare state in crisis. In these times of change it is important to obtain more knowledge about what care work consists of, and how it is changing.

Care research has mainly focused on the paradigmatic shifts in the sector and working conditions. In a movement beyond discourse this thesis approaches care work by identifying how multiple modalities, including discourse and materialism, affect and human and non-human actors intra-act in the constitutive processes of care practices. Framed by an analysis of policy documents on welfare technology, I analyse interviews with care workers. The thesis is an analytical experiment inspired by Lis Højgaard and Dorte Marie Søndergaard’s framework for analysing multimodal constitutive processes in empirical research. Further it is inspired by feminist new-materialist theory, including Karen Barad’s theory of agential realism and Sara Ahmed and Dorthe Staunæs’ insights on affect. This approach enables an analysis of how care practices are constituted in a complex intra-action of human and non-human actors, including affect, body, gender, technology, mundane technologies, time, skills, work regulations, as well as local, institutional and societal discourses.

I find that care workers apply a variety of strategies, negotiated in relation to discourses of good care, in order to target the care recipients’ needs and influence affective transformations. Needs are identified through multi-sensory hunches seeking information from available sources: voice, facial expression, furniture, life history etc. Motivation, medication and mediation through language and use of mundane technologies are some of the other strategies applied. The strategies are constantly reshaped in relation to the context, colleagues and care recipients. The demented represent an inappropriate post-human challenge to the ideal of care. In facing this challenge care workers apply a somatic and relational approach and try to restore the self of the demented. The practices are shaped by bodily, gendered and affective subjectification of the care worker related to the hazards of the demanding work, sexual harassment and violence.

I find that there is a gap between the discourses on welfare technology and the care work practices. As a reaction to cuts and technologisation the care workers struggle for recognition and a revalorisation of their skills and the importance of humane skills in conducting care.

Tattooing is a form of radical feminist identification. Jaylin, a Suicide Girl, is a part of an alternative genre of feminist actors who perform the pain of beauty in order to upset beauty’s hegemonic control on women’s bodies. The tattoos of Jaylin speak to the contradictory performances of gendered actors in light of Butler’s theories on agency to highlight the ways in which agents subvert imposed subjectivities. This paper argues that beauty is thus not only a system of control, but also a means by which the individual can resist power structures through positive articulations of one’s agency.

במאמר מוצג המושג "כללי המשחק" בהקשריו הפוליטיים, מתוך כוונה להתמודד בעזרתו עם השאלה האם וכיצד שינוי בשדה הפוליטי הוא מן האפשר. בְּעולם משולל עוגנים טרנסצנדנטיים. החשיבה על המשחק
(game/play)
מסייעת לי להציג מודל שבו שלושה טיפוסי משַחקים השונים זה מזה ביחסם אל כללי המשחק; יותר מכך – היא מאפשרת לי להראות עד כמה פרומים ועמומים הגבולות שקיימים לכאורה בין הטיפוסים האנליטיים השונים של המשַחקים.
שאלת היתכנותו של שינוי חברתי מעסיקה את ג'ודית בטלר בספרה "טענת אנטיגונה". עבור בטלר, אנטיגונה היא מופת למי שמצליחה לא רק לקרוא תיגר על חוקי המשחק של הסדר הסמלי, אלא גם לפרוץ מגרש חדש ותקדימי – שכן על אף שהיא מתה, "המעשה שלה נחקק בשפה". במאמר אני מבקשת להרחיב את דיונה זה ולהאירו באמצעות מושג המשחק, כפי שפוּתח בכתיבתם של הפסיכואנליטיקאי דונלד ויניקוט ושל הפילוסוף לודוויג ויטגנשטיין.
אף שהתחום החברתי-פוליטי הוא לא בהכרח המגרש הביתי של שני הוגים אלה, לטענתי יכולה להיות לכתיבתם על משחק תרומה חשובה לסוגיה שמעסיקה את בטלר ורבים אחרים. בין תחומי המחקר של ויטגנשטיין וויניקוט ישנו לכאורה מרחק רב, אך העיון בדיוניהם על אודות מושג המשחק מגלה כי לשניהם משותפת העמדת רעיון ההסכמה בבסיס החיים החברתיים. במאמר משורטט הקשר בין רעיונות אלה לבין רעיון הפרפורמטיביות של בטלר, אשר על פיו כל ניסיון לפעול על פי כללי המשחק הוא ניסיון פרשני שמקבל את מובנו מההקשר שבו הוא מתבצע. כפי שאני מראה במאמר, לתפיסה זאת יש השלכות מרחיקות לכת לגבי שאלת היתכנותו של שינוי פוליטי ולגבי היחס בין גישות שונות לכללי המשחק.
התרומה המיוחדת של המפגש הלא טריוויאלי בין בטלר לבין ויניקוט וויטגנשטיין טמונה בין השאר באפשרות להאיר כך את הנקודה העיוורת אצל השניים האחרונים לגבי משחק ומשמעות, המביאה אותם להתעלם מההיבטים האלימים הפוטנציאליים של המשחק; תרומה נוספת היא ההזדמנות להעמיק כך בסוגיית החריגה מכללי המשחק, ולנסח באופן פורה את האפשרות לחריגה שעדיין מצליחה להישאר באזור הגבול העמום של כללי המשחק, ושמאפשרת – כדברי בטלר – "לכתוב אותם מחדש או אפילו לכתוב אותם לראשונה".

This article interprets critiques of secularity and the related concept of history as progress in the work of Dipesh Chakrabarty and Judith Butler. At the same time, it defends their approach against the criticism voiced by Gregor McLennan. It shows that the postsecular conception of the politics of both authors is not just an attempt to open public space to a wider range of religious and cultural voices. Rather, it is a critique of the way in which political secularism and the ideology of progress are used by the modern state to legitimize the exercise of its own power. Butler and Chakrabarty's postsecular pol is thus based primarily on coalition building against these legitimization frameworks, which opens up the possibility of forming new postsecular political subjects. It illustrates the theoretical approach of both authors with an example of the church sanctuary movement in Germany.

PT: A teoria queer é apresentada neste artigo como um conjunto de encontros entre pensamentos em constante reinvenção. Derivam desses diálogos tessituras de conceitos e operações analíticas com disposição política, cujas forças residem em suas habilidades de afrouxar ou até mesmo desatar os nós de verdades cis-heterocentradas, especialmente, no que diz respeito a corpos, gêneros e sexualidades. Nesse sentido, realizo uma revisão das ideias principais em três obras consideradas centrais à epistemologia queer: História da sexualidade 1: a vontade de saber, de Michel Foucault; Problemas de gênero: feminismo e subversão da identidade, de Judith Butler; e Testo yonqui, de Paul B. Preciado. No tocar dessas movimentações, menciono as aproximações e os distanciamentos entre as propostas, bem como os seus efeitos em leituras brasileiras.

EN: This article presents the Queer Theory as encounters between thoughts in constant reinvention. Germinate of these dialogues weavings of concepts and analytical operations with political disposition, whose forces resides in their abilities to loosen or even untie the nodes of cis-heterocentered truths, especially, with regard to bodies, genders and sexualities. In this sense, I review three works considered central to queer epistemology: The history of sexuality 1: the will to knowledge, by Michel Foucault; Gender trouble: feminism and the subversion of identity, by Judith Butler; and Testo junkie: sex, drugs, and biopolitics in the pharmacopornographic era, by Paul B. Preciado. In these movements, I mention the approaches and distances between the proposals, as well as mentioning their effects in Brazilian readings.

Reimaginar una comunidad sobre la base de la vulnerabilidad implica reconocer nuestra responsabilidad para con aquéllos que prosperan y aquéllos que no logran persistir porque son abandonados o eliminados. El reconocimiento de nuestra vulnerabilidad nos permite encontrar otras formas comunitarias que, a partir de los vínculos humanos de protección, escapen a la abstracción sobre el valor de la vida, ateniéndose, en cambio, a las condiciones sociopolíticas sostenedoras de ésta, especialmente cuando éstas fallan. Esta tarea no resulta sencilla en contextos marcados por la violencia. Este trabajo plantea tres asuntos fundamentales: el reconocimiento de la vulnerabilidad, la violencia como ruptura de la interdependencia y nuestra responsabilidad frente a los demás. Examinar nuestra vulnerabilidad puede convertirse en la base de otra comunidad.