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It is true that non-governmental organisations working within strong human rights frameworks are now confounded by securitarian forms of logic and power that extend the paternalistic bias of their work in new ways.

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
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True
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Paternalistic
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Logic
Frameworks
Power
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Organisations
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It seems, though, that historically we have now reached a position in which Jews cannot legitimately be understood always and only as presumptive victims.
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Not all bodies are born in male or female. There is a continuum of bodies and it seems to me that trying to persuade medical and psychiatrist establishments to deal with the intersex involves critique of the binary gender system. Similarly there continues to be extreme, sometimes very extreme violence against transgender people.
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As we interpret ourselves differently, we also live ourselves differently.
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The important thing is to think about theory in life in that way. And I think we don't have to be theorists, we don't have to have gone to the academy, or to the university to learn theory and to be a theorist of gender.
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Let me say one thing to clarify my position. I think we can take distance from norm but I think we are also mired in norm, empêtrés, I think you say in French. And I think the choices we can make are only in a certain struggle with the norms out of which we're constituted.
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Whether or not we continue to enforce a universal conception of human rights at moments of outrage and incomprehension, precisely when we think that others have taken themselves out of the human community as we know it, is a test of our very humanity.
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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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I am much more open about categories of gender, and my feminism has been about women's safety from violence, increased literacy, decreased poverty and more equality.
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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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I have also been invited to talk to psychologists and psychoanalysts and I liked that very much. Because, they are the ones who are bringing a lot of very, you know, problematic ideas about sexuality and gender into psychiatric and psychological settings. And I like having some influence there.
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We lose ourselves in what we read, only to return to ourselves, transformed and part of a more expansive world.
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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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I think something happens only when people find that they are moved with others, find themselves linked or allied in new ways, showing up or speaking out in ways that resonate with one another. That resonating can be very compelling and lead to moving and speaking more emphatically and with sharper focus.
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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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Every taxi driver I have ever spoken to has a theory of gender.
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Photography has a relation to intervention, but photographing is not the same as an intervening.
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When we say gender is performed, we usually mean that weve taken on a role or were acting in some way and that our acting or our role playing is crucial to the gender that we are and the gender that we present to the world.
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We act as if that being of a man or that being of a woman is actually an internal reality or something that is simply true about us, a fact about us, but actually its a phenomenon that is being produced all the time and reproduced all the time, so to say gender is performative is to say that nobody really is a gender from the start.
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It's important that if one opposes discriminatory speech, one opposes all kinds. That is that one decides on a principle that it will include all minorities. But if the protection of one minority against another minority is what is happening, then I worry about that.
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I think we have to accept a wide variety of positions on gender. Some want to be gender-free, but others want to be free really to be a gender that is crucial to who they are.
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