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So for instance in rap music, you very often hear words that would seem very racist, or very misogynous or very homophobic but in some of those instances, the words are being taken back or redefined so that they lose their injurious quality.

Judith Butler

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Judith Butler
Age: 68
Born: 1956
Born: February 24
Art Theorist
Feminist
Journalist
Literary Critic
Philosopher
Sociologist
University Teacher
Writer
Cleveland
Ohio
Judith P. Butler
Judith Pamela Butler
Would
Hear
Homophobic
Quality
Instances
Taken
Racist
Words
Rap
Often
Instance
Seems
Seem
Back
Lose
Redefined
Music
Loses
Injurious

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Possibility is not a luxury it is as crucial as bread.
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I think I never expected Gender trouble to have any particularly revolutionary effect so whatever effects it has, I'm always surprised.
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I must say, I feel the reception of my work is none of my business.
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Popular sovereignty has to be given by a people to itself, and this is the important meaning of self-determination.
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The Gulf War was a clear precedent as well, and it let us begin to understand how the US government would go to war to secure strategic oil reserves and potential markets.
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A certain kind of permission is given to live differently, to conceptualize and to act according to a new conceptualization.
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The critical image... must not only fail to capture its referent, but show its failure.
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I want to say that the way in which we understand gender actually changes the way we live gender.
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I think we need a politics that allows us to risk what is intelligible. To be maybe slightly unintelligible, too be slightly illisible. To take the risk of suggesting that the human form might take another form.
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To operate within the matrix of power is not the same as to replicate uncritically relations of domination.
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People need to know who I am and where I'm coming from.
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It wasn't possible just to rid oneself, simply, of the norms through which one is constituted.
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There are ordinary spaces where people do, more or less, share neighbourhoods. In Haifa, there are whole communities that are more or less integrated. But of course that is with Palestinian Israelis who have, for the most part, accepted certain kinds of cooperative models, and also accept second-class citizenship.
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As we interpret ourselves differently, we also live ourselves differently.
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In the first instance, performativity must be understood not as a singular or deliberate ‘act,’ but, rather, as the reiterative and citational practice by which discourse produces the effects that it names
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Genocide is not a legitimate option. It's not ok to decide that an entire population has no right to live in the world. No matter whether these relationships are very proximate or very distant, there is no entitlement to expunge a population or to demean its basic humanity.
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Indeed, even if one believed that criticisms of Israel are by and large heard as anti-semitic (by Jews, anti-semites, or people who could be described as neither), it would become the responsibility of all of us to change the conditions of reception so that the public might begin to distinguish between criticism of Israel and a hatred of Jews.
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I think that many of the mobilizations against the wars waged by the US and its allies since 2001 have been non-violent and massive. We have seen them throughout European capitals and in the US, and in many other parts of the world as well. So it is not only imaginable, but already actual.
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Maybe one of the jobs of theory or philosophy is to elevate principles that seem impossible, or that have the status of the impossible, to stand by them and will them, even when it looks highly unlikely that they'll ever be realised. But that's ok, it's a service.
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Surely binationalism is not love, but there is, we might say, a necessary and impossible attachment that makes a mockery of identity, an ambivalence that emerges from the decentering of the nationalist ethos and that forms the basis of a permanent ethical demand.
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