Neither Humans, Nor Animals, Nor Monsters: Decolonizing Transgender Embodiments [Spanish]
Article Sidebar
Main Article Content
Abstract
The voracious lust of the conquest produced Indigenous sodomites in Abya Yala. Native peoples saw their understandings of bodily vitality interrupted. Rape turned anal permeability, which had once communicated various forms of life, into an act of bodily destitution. The permeability of Indigenous flesh, and its transition, was rendered non-human. Coloniality veils this infrahuman condition by mistaking transgender transitions for any nonconforming embodiment. By reading permeable bodies as gender nonconforming, modernity gives rise to monstrous and disabled embodiments. Thus, transgender emerges as the linchpin between ableism and (im)permeability. The legacy of colonialism conflates near-human and infrahuman bodies. Moving away from this conflation, this writing examines the materiality of ancestral, nonwestern, anal practices, burial rites, ceremonial apparitions, and dances. This decolonizing materialism negotiates (im)permeability over the bridge between, on the one hand, Mesoamerican and Andean cosmologies and, on the other, travesti and trans Latinx embodiments. Ultimately, the coloniality of transgender framework that I develop centers ontological pluralism in the current conversations about trans* materialisms.
Article Details
Section
This work is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License.
Authors who publish with this journal agree to the following terms:1. The Author retains copyright in the Work, where the term "Work" shall include all digital objects that may result in subsequent electronic publication or distribution.
2. Upon acceptance of the Work, the author shall grant to the Publisher the right of first publication of the Work.
The Author shall grant to the Publisher a nonexclusive perpetual right and license to publish, archive, and make accessible the Work in whole or in part in all forms of media now or hereafter known under a Creative Commons 3.0 License Attribution-NonCommercial 3.0 Unported CC BY-NC 3.0, or its equivalent, which, for the avoidance of doubt, allows others to copy, distribute, and transmit the Work under the following conditions: (a) Attribution: Other users must attribute the Work in the manner specified by the author as indicated on the journal Web site;(b) Noncommercial: Other users (including Publisher) may not use this Work for commercial purposes;
4. The Author is able to enter into separate, additional contractual arrangements for the nonexclusive distribution of the journal's published version of the Work (e.g., post it to an institutional repository or publish it in a book), as long as there is provided in the document an acknowledgement of its initial publication in this journal.
5. Authors are permitted, and Eidos promotes, to post online the preprint manuscript of the Work in institutional repositories or on their Websites prior to and during the submission process, as it can lead to productive exchanges, as well as earlier and greater citation of published work (see The Effect of Open Access). Any such posting made before acceptance and publication of the Work is expected be updated upon publication to include a reference to the Eidos's assigned URL to the Article and its final published version in Eidos.
References
Alexander, J. (2006?1987?). Pedagogies of Crossing. Meditations on Feminism, Sexual Politics, Memory, and the Sacred. Durham: Duke University Press.
Anzaldúa, G. (2016). Borderlands / La Frontera. La nueva mestiza. Madrid: Capitán Swing.
Anzaldúa, G. & Keating, A. (2002). This Bridge We Call Home. Radical visions for transformation. New York: Routledge.
Arnold, D. (2007). Ensayo sobre los orígenes del textil andino: cómo la gente se ha convertido en tela. En D. Arnold, J. Yapita y E. Espejo Ayca (Eds.), Hilos sueltos: los andes desde el textil (pp. 49-80). La Paz: Plural e ILCA.
Arvin, M, Tuck, E. & Morrill, A. (2013). Decolonizing Feminism: Challenging Connections between Settler Colonialism and Heteropatriarchy. Feminist Formations, 25(1), 8-34. Recuperado de: https://www.jstor.org/stable/i40158587
Banner, O. (2010). Sing Now, O Muse, of the Recessive Mutation: Interrogating the Genetic Discourse of Sex Variation with Jeffrey Eugenides’ Middlesex. Signs, 35(4), 843-67. Recuperado de:
https://www.journals.uchicago.edu/doi/10.1086/651038?mobileUi=0
Barad, K. (2014). Diffracting Diffraction: Cutting Together-apart. Parallax 20, no. 3: 168-87. doi: 1080/13534645.2014.927623
Barker, J. (Ed). (2005). Sovereignty Matters: Locations of Contestation and Possibility in Indigenous Struggles for Self-determination. Lincoln: University of Nebraska Press.
Berkins, L. y Fernández, J. (2005). La gesta del nombre propio. Informe sobre la situación de la comunidad travesti en la Argentina. Buenos Aires: Asociación Madres de Plaza de Mayo.
Bettcher, T. M. (2012). Full?frontal Morality: The Naked Truth about Gender. Hypatia, 27(2), 319-337. doi: 10.1111/j.1527-2001.2011.01184.x
Boy, M. (2017). Travestis y vecinos/as en espacios disputados. En J. Marcús (Coord.), Ciudad viva: disputas por la producción sociocultural del espacio urbano en la Ciudad de Buenos Aires (pp. 67-100). Buenos Aires: Teseo.
Braidotti, R. (2005). Metamorfosis: hacia una teoría materialista del devenir. Madrid: Ediciones Akal.
Braidotti, R. (2013). The Posthuman. Malden: Polity Press.
Bruchac, M. (2018). Savage Kin: Indigenous Informants and American Anthropologists. Tucson: University of Arizona Press.
Burrison, J. (2017). Global Clay. Themes in World Ceramic Traditions. Bloomington: Indiana University Press.
Butler, J. (1993[2000]). Cuerpos que importan: sobre los límites materiales y discursivos del sexo. Buenos Aires: Paidós.
Butler, J. (1990[2006]). El género en disputa: feminismo y la subversión de la identidad. Barcelona: Paidós.
Castro-Gómez, S. (2011). Crítica de la razón latinoamericana. Bogotá, D.C.: Editorial Pontificia Universidad Javeriana.
Chiang, H. (Ed.). (2012). Transgender China. New York: Macmillan.
Conner, Randy P., David Hatfield Sparks, and Mariya Sparks. (1997). Cassell's Encyclopedia of Queer Myth, Symbol, and Spirit: Gay, Lesbian, Bisexual, and Transgender Lore. Herndon: Cassell.
Contreras, S. M. (2009). Blood Lines: Myth, Indigenism, and Chicana/o Literature. Austin: University of Texas Press.
DiPietro, P. J. (2015). Andar de costado: etnicidad, sexualidad, y descolonización del mundo travesti en Buenos Aires. En R. Ferrera-Balanquet (Ed.), El Andar Erótico Decolonial (pp.131-152). Buenos Aires: Ediciones del Signo.
DiPietro, P. J. (2016a). Decolonizing Travesti Space in Buenos Aires: Race, Sexuality, and Sideways Relationality. Gender, Place, and Culture. A Journal of Feminist Geography, 23(5), 1-17. doi: 10.1080/0966369X.2015.1058756
DiPietro, P. J. (2016b). Of huachafería, así, and M’ e mati: Decolonizing Transing Methodologies. TSQ, Transgender Studies Quarterly 2(4), 67-76. doi: 10.1215/23289252-3334211.
DiPietro, P. J. (2019). Beyond Benevolence Violence: Ttrans* of Color, Ornamental Multiculturalism, and the Decolonization of Affect. In P. DiPietro, J. McWeeny & S. Roshanravan (Eds.), Speaking Face to Face. The Visionary Philosophy of María Lugones (pp.197-216). Albany: SUNY Press.
DiPietro, P. J. (2020). Hallucinating Knowing. (Extraordinary) Cconsciousness, More-than-Human Perception, and Other Decolonizing remedios within Latina and Xicana Feminist Theories. In A. Pitts, M. Ortega & J. Medina (Eds.), Theories of the Flesh: Latinx and Latin American Feminisms, Transformation, and Resistance (pp. 220-236). Oxford: Oxford University Press.
Fernández de Oviedo y Valdés, G. (1855). Historia general y natural de las indias, islas y tierra-firme del mar océano. J. A. de los Ríos (Ed.). Madrid: Real Academia Española de la Historia.
Fortis, P. (2010). The Birth of Design: a Kuna Theory of Body and Personhood. The Journal of the Royal Anthropological Institute, 16(3), 480-495. Recuperado de: https://www.jstor.org/stable/40926118?seq=1
Foucault, M. (1997). The Abnormals. En P. Rabinow (Ed.), Ethics: subjectivity and truth (pp. 51-57). New York: New Press.
Gannon, S. (2011). Exclusion as Language and the Language of Exclusion: Tracing Regimes of Gender Through Linguistic Rrepresentations of the ‘eunuch’. Journal of the History of Sexuality, 20(1), 1-27. Recuperado de: https://muse.jhu.edu/article/407203
Garza, M. de la (1997). El perro como símbolo religioso entre los mayas y los nahuas. Estudios de cultura Nahuatl, 27, 111-133. Recuperado de: http://www.historicas.unam.mx/publicaciones/revistas/nahuatl/pdf/ecn27/519.pdf
Gilda. (6 de junio de 2019). París Galán: “Soy una drag queen boliviana”. La Tinta. Recuperado de: https://latinta.com.ar/2019/06/paris-galan-soy-drag-queen-boliviana/
Gramling, D. y Dutta, A. (2016). Translating transgender. TSQ Transgender Studies Quarterly, 3(3-4). Recuperado de: https://www.dukeupress.edu/translating-transgender
Grosz, E. (2011). Becoming Undone: Darwinian Reflections on Life, Politics, and Art. Durham: Duke University Press.
Halberstam, J. (2018). Trans*. A Quick and Quirky Account of Gender Variability. Oakland: University of California Press.
Haraway, D. (1995). Ciencia, yborgs y mujeres. La reinvención de la naturaleza. Madrid: Cátedra.
Haraway, D. (2008). When Species Meet. Minneapolis: University of Minnesota Press.
Haraway, D. J. (2016). Staying with the Trouble: Making Kin in the Chthulucene. Durham: Duke University Press.
Horswell, M. (2005). Decolonizing the Sodomite. Queer Tropes of Sexuality in Colonial Andean Culture. Austin: University of Texas Press.
Irni, S. (2016). Steroid Provocations: on the Materiality of Politics in the History of Sex Hormones. Signs, 41(3), 507-29. Recuperado de: https://www.journals.uchicago.edu/doi/abs/10.1086/684236
Kant, I. (1991 [1798]). Antropología en sentido pragmático. Madrid: Alianza Editorial.
Keating, A. (2009). The Gloria Anzaldúa Reader. Durham: Duke University Press.
Keating, A. (2012). Speculative Realism, Visionary Pragmatism, and ¨Poet-shamanic Aesthetics in Gloria Anzaldúa—and Beyond. WSQ, 40(3/4), 51-69. Recuperado de: http://www.jstor.org/stable/23333473
Kim, E. (2015). Unbecoming Human: an Ethics of Objects. GLQ, 21(2-3), 295-320. doi: 10.1215/10642684-2843359
Kusch, R. (1977). El pensamiento indígena y popular en América. Buenos Aires: Hachette.
Laqueur, T. (1992). Making Sex: Body and Gender from the Greeks to Freud. Harvard University Press.
López de Gomara, F. (1943). Historia de la conquista de México. México: Editorial Pedro Robredo.
Lugones, M. (2008). Colonialidad y género. P. DiPietro (trad.). Tabula Rasa, 9, 73-101. Recuperado de: https://www.revistatabularasa.org/numero-9/05lugones.pdf
Malatino, H. (2019). Queer Embodiment: Monstrosity, Medical Violence, and Intersex Experience. Lincoln: University of Nebraska Press.
Mananzala, R, & Spade, D. (2008). The Nonprofit Industrial Complex and Trans Resistance. Sexuality Research & Social Policy, 5(1), 53-71. Recuperado de: https://srlp.org/files/NPICtransresistance.pdf
Martyr, P. D. (1912). De orbe novo: the Eight Decades of Peter Martyr D'Anghera. New York: GP Putnam's Sons.
Mendoza, B. (2010). La epistemología del sur, la colonialidad del género y el feminismo latinoamericano. En Y. Espinoza Miñoso (Coord.), Aproximaciones críticas a las prácticas teóricas-políticas del feminismo latinoamericano (pp.19-36). Buenos Aires: En la Frontera.
Merriman, P. (2019). Molar and Molecular Mobilities: The Politics of Perceptible and Imperceptible Movements. Environment and Planning D: Society and Space, 37(1), 65–82. doi: 10.1177/0263775818776976
Mignolo, W. & Tlostanova, M. (2006). Theorizing from the Borders. Shifting to Geo- and Body-politics of Knowledge. European Journal of Social Theory, 9(2), 205–221. doi: 10.1177/1368431006063333
Ministerio Público de la Defensa de la CABA (2017). La Revolución de las Mariposas. Buenos Aires.
Miranda Luizaga, J., y Del Carpio Natcheff, V. (2000). El ‘en sí’ y el “para sí’ y el ‘porque sí’ de la filosofía andina. En J. Miranda Luizaga, V. Del Carpio Natcheff y J. Medina (Eds.), Aportes al diálogo sobre cultura y filosofía andina (pp. 1–48). La Paz: Publicaciones SIWA.
Mortimer-Sandilands, C. & Erickson, B. (Eds.). (2010). Queer Eecologies: Sex, Nature, Politics, Desire. Bloomington: Indiana University Press.
Muñoz, V. (2012). Gender/Sovereignty. En A. Enke (Ed.). Transfeminist Perspectives in and beyond Transgender and Gender Studies (pp. 23-33). Philadelphia: Temple University Press.
Namaste, V. (2000). Invisible Lives: The Erasure of Transsexual and Transgendered People. Chicago: University of Chicago Press.
Puar, J. & Rai, A. (2002). Monster, Terrorist, Fag: The War on Terrorism and the Production of Docile Patriots. Social Text, 20(3), 117-148. doi: 10.1215/01642472-20-3_72-117
Pérez, L. E. (2019). Eros Ideologies: Writings on Art, Spirituality, and the Decolonial. Durham: Duke University Press.
Preciado, P. (2008). Testo Yonqui. Madrid: Espasa Calpe.
Precio de ser un galán (2013). Diversidad, 17 de junio. Recuperado de:
https://gaysylesbianas-info.blogspot.com/2013/06/el-precio-de-ser-un-galan.html
Schueller, M. (2005). Analogy and (White) Feminist Theory: Thinking Race and the Color of the Cyborg Body. Signs, 31(1), 63-92. Recuperado de: https://www.journals.uchicago.edu/doi/abs/10.1086/431372
Serano, J. (2007). Whipping Girl: A Transsexual Woman on Sexism and the Scapegoating of Femininity. Berkeley: Seal Press.
Severi, C. (1987). The Invisible Path: Ritual Representation of Suffering in Cuna Traditional Thought. RES: Anthropology and Aesthetics, 14, 66-85. Recuperado de: https://www.journals.uchicago.edu/doi/abs/10.1086/RESv14n1ms20166775?journalCode=res
Smith, D. L. (2016). Paradoxes of Dehumanization. Social Theory and Practice, 42(2), 416-443. Recuperado de: https://www.jstor.org/stable/24871350
Smithers, G. (2014). Cherokee ‘Two Spirits’: Gender, Ritual, and Spirituality in the Native South. Early American Studies, 12(3), 626-651. Recuperado de: https://www.jstor.org/stable/24474873
Stone, S. (1987[1992]). The Empire Strikes Back: A Posttranssexual Manifesto. Camera Obscura, 10(2), 150–176. doi: 10.1215/02705346-10-2_29-150
Stryker, S. (1994). My Words to Victor Frankenstein above the Village of Chamounix. GLQ, 1(3), 227-254. doi: 10.1215/10642684-1-3-237
Stryker, S. (2008). Transgender History. Berkeley: Seal Press.
Stryker, S., Currah, P. & Moore, L. J. (2008). Trans-, Trans, or Transgender? The Stakes for Women’s Studies. WSQ, 36(3-4), 11-22. doi: 10.1215/23289252-2867437
Valentine, D. (2007). Imagining Transgender: An Ethnography of a Category. Durham: Duke University Press.
Velásquez Runk, J. (2009). Social and River Networks for the Trees: Wounaan's Riverine Rhizomic Cosmos and Arboreal Conservation. American Anthropologist, New Series, 111(4), 456-467. Recuperado de: https://www.jstor.org/stable/20638718
Walsh, C. (Ed.). (2017). Pedagogías decoloniales. Prácticas insurgentes de resistir, (re)existir y (re)vivir. Tomo II. Quito: Ediciones Abya Yala.
Wiesner-Hanks, M. (2012). Sexual Identity and Other Aspects of “modern” Sexuality. New Chronologies, Same Old Problem? En S. Spector, H. Puff & D. Herzog (Eds.), After the History of Sexuality. German Genealogies with and beyond Foucault (pp. 31-42). New York: Berghahn Books.
Willett, C. (2014). Interspecies Ethics. New York: Columbia University Press.
Zaytoun, K. (2015). “Now Let Us Shift" the Subject: Tracing the Path and Posthumanist Implications of la naguala / the Shapeshifter in the Works of Gloria Anzaldúa. MELUS, 40(4), 69-88. Recuperado de: https://corescholar.libraries.wright.edu/english/205/