15 March, 2016

Here you can find the video clips of the Mesa  “gender performativity, precarity and sexual citizenship” with the most relevant discussion of Judith Butler and Leticia Sabsay

We were interested in contextualizing gender performativity and its articulation with sexual citizenship from a pigmentocratic contexts.  We are interested in how speech acts like “gay” or “queer” , which its power is in its citation and iterability , work in a different cultural context and language?

How is subjectivation constituted through gender performativity, and sexual citizenship in a pigmentocratic context? How does subject intelligibility work in a sociocultural pigmentocratic society?

How is it different and similar to be “gay”, to perform the speech act “I’m gay” or “I’m queer” in Latin America than Anglo North America? What are the cultural tensions of translating these terms and speech acts?

Indeed, gender is a site of agency and resistance. Thus, how to then exercise this resistance in a pigmentocratic system, where precarity is lived most by those with darker skin tones/lower economical social positions?

In understanding the tensions and impasses, in cultural translations, how can we think of solidarity between Latin America than Anglo North America? Where is our power to object together the State (United States)?


Precarity and Performativity 

In this video Butler makes clear the link between precarity and performativity. She asks how is precarity constructed and what is the role of performativity in the construction of subjects?

Sexual Citizenship

Leticia Sabsay talks about the concept of sexual citizenship in the neoliberal context of this century, whose main characteristics are the legitimation of the criminalization of social protests.  She also asks what makes some sexual dissidents be legitimate and not others?  she furthers links sexual citizenship and performativity.

Queer Citacionality  from  Latinoamerica 

Judith Butler questions if the term queer works or not when it traverses cultural frontiers. If queer is a citational practice in United States, does this get interrupted when translated? is it and anglo import like McDonalds?

Susana Vargas  talks about the need of sexual categories in Latin America that unified us but don’t makes us equal. For example, the Spanish term “puto” or the adopted term  “gay” in México, which are further intersected by a pigmentocratic system.

Queer Resignification

Leticia Sabsay problematizes the rol of academy in constructing and questioning political signifiers. She asks how does queer, as a political signifier, starts to circulate?

Questioning the translation of the term queer, implies questioning the notion of citationality and its relation to a latin american contexts, which elements circulate politically?  The criticism towards this term, considering its potential colonialist implications, must take into account more its function as political signifier than its idiomatic origin. In the latter, the term can be used in a very conservative way.

Racism and  Pigmentocracy

Judith Butler questions the post-racial historical assumption, mostly in United States, as if power structures had also banished. The prevalent racism continues to be a political and social construction.

Susana Vargas suggest the re-working of the notion of pigmentocracy as a system of class and skin tonalities. That is, not an essentialist category of pigments, but a system of power structures, reproductible, that along with the gender/sex system defines more precarious subjects, those who will be more criminalized in terms of their gender and class, also defining who counts as a victim and who doesn’t.

Grievable lives

Judith Butler  considers the infrastructures that made live possible, and in which cases is the grieving of lives possible. She further relates the possibility of grievable lives with the notion of precarity and performativity.

Leticia Sabsay talks about the translational agendas regarding equality, and their relation to the gender/sex system, and questions how can we rethink the translational agendas that account for politics of recognition and identity?


Grievable  Lives part 2

Following a critique to Benjamin’s the idea of progress in history Judith Butler asks how can we take this critique to advance sexual politics? In this way, she also considers the role of human rights and sexual rights in the neoliberal agenda, have they become an instrument of cultural imperialism?



Solidarity and mourning

Judith Butler contextualizes her analysis on performativity, precarity and mourning, in the mexican context of 2015, when 6 months after the disappearance of the student teachers of Ayotzinapa, was being commemorated.  Butler asks what is the way to mobilize our opposition to killing , especially when one fears being killed, and when every mobilization involves the risking of one’s life? ¿ what does it mean to create a global solidarity? What is the relationship between mourning and resistance?

How can plural performativity work as potential for political mobilization? How under the intenselogics of power right now like neoliberalism, security state, militarization of police, criminalization of protest can we think of the powerful  protests , to re think ethical objections as shared practices of assertions of freedom, equality and outrage that happen collectively.

In that same context Leticia Sabsay talks about the cynical operation of power, how does it work? how to articulate effectively the ethical turn?
Susana Vargas ask where to get strength to continue resisting when we get tired, in such a context like Mexico with content undergoing violence?