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Perhaps we have to remember that there are forms of outrage that do not lead to any sort of mobilization, and there are ways of registering the facts that do not lead to outrage.

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
Remember
Outrage
Way
Forms
Lead
Perhaps
Ways
Sort
Facts
Registering
Form
Mobilization

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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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Let's face it. We're undone by each other. And if we're not, we're missing something.
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All of us, as bodies, are in the active position of figuring out how to live with and against the constructions - or norms - that help to form us.
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Perhaps the promise of phallus is always dissatisfying in some way.
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Gender is a kind of imitation for which there is no original in fact, it is a kind of imitation that produces the very notion of the original as an effect and consequence of the imitation itself.
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Parody by itself is not subversive, and there must be a way to understand what makes certain kinds of parodic repetitions effectively disruptive, truly troubling, and which repetitions become domesticated and recirculated as instruments of cultural hegemony
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Until we learn that other lives are equally grievable and have an equal demand on us to be grieved - especially the ones that we've helped to eliminate - I'm not sure we'll really be on the way to overcoming the problem of dehumanization.
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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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Gender is an identity tenuously constituted in time, instituted in an exterior space through a stylized repetition of acts.
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Do we need recourse to a happier state before the law in order to maintain that contemporary gender relations and the punitive production of gender identities are oppressive?
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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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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.
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If Lacan presumes that female homosexuality issues from a disappointed heterosexuality, as observation is said to show, could it not be equally clear to the observer that heterosexuality issues from a disappointed homosexuality?
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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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You could protect a religious minority against gays and lesbians. Or you could protect gays and lesbians against a religious minority. And then, it seems to me something political is happening. Because we're not really looking at the kind of speech that is injurious.
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We have to be able track the ways in which fear, for instance, is monopolised by state and media institutions, ways in which fear is actually promoted and distributed as a way of bolstering the need for greater security and militarisation.
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What does it mean then to live with one another? It can be unhappy, it can be wretched, it can be ambivalent, it can even be full of antagonism, but all of that can play out in the political sphere without recourse to expulsion or genocide. And that is our obligation, to stay in the sphere with whatever murderous rage we have, without acting on it.
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We set the actors on the scene through the banal discourse of conflict in ways that fully deflect from the history and struggle of colonial resistance, refusing as well by that means to link the resistance to other forms of colonial resistance, their rationale, and their tactics.
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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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People who expect enmity to suddenly convert into love are probably using the wrong model.
Judith Butler