c.

A database. Ever changing.

[todosmalucas]

What am I doing here? I have come to terrorize you! I am a monster, you say? No! I am the people! I am an exception? No! I am the rule; you are the exception! You are the chimera; I am the reality!

Victor Hugo, The Man who Laughs (1869), quoted by artist Lorenza Böttner in her thesis ‘Handicapped?’ (1982) and epigraph of Paul B. Preciado's Can the Monster Speak?

[todosmalucas]

THE LESBIAN BODY THE JUICE THE SPITTLE THE SALIVA THE SNOT THE SWEAT THE TEARS THE WAX THE URINE THE FAECES THE EXCREMENTS THE BLOOD THE LYMPH THE JELLY THE WATER THE CHYLE THE CHYME THE HUMOURS THE SECRETIONS THE PUS THE DISCHARGES THE SUPPURATIONS THE BILE THE JUICES THE ACIDS THE FLUIDS THE FLUXES THE FOAM THE SULPHUR THE UREA THE MILK THE ALBUMEN THE OXYGEN THE FLATULENCE THE POUCHES THE PARIETES THE MEMBRANES THE PERITONEUM, THE OMENTUM, THE PLEURA THE VAGINA THE VEINS THE ARTERIES THE VESSELS THE NERVES

Monique Wittig, The Lesbian Body

[todosmalucas]

Certain aspects of the fungible commodity render it more vulnerable to sustained and brutal violence—which is not completely captured under the banner “antiblackness.” Because we lack a grammar outside humanism that would allow us to articulate “particularity,” “difference,” and “surplus violence” without getting trapped in a double bind, I propose a procedure of writing with and against humanism to address this problem. I call this procedure “onticide.” It uses the technique of erasure (sous rature) in relation to features of human difference that exclude blackness but are necessary to articulate the fracturing of fungible commodities. This approach departs from intersectional analyses that attempt to either reconcile blackness with humanity and its difference or conceive of blackness as ontologically equivalent with features of human difference. I suggest that the intersectional approach is inadequate to the task of articulating the particularity of violence Steen experienced, and that an onticidal approach (writing with and against humanist terms of difference) enables us to contend with the humanist double bind more productively.

Calvin Warren, “Onticide: Afro-pessimism, Gay N***** #1, and Surplus Violence”

[gatheringbones]

the lesbian sex wars really were simultaneously the funniest and saddest struggle you could possibly imagine.

everyone had so much theory. everyone was working so hard to develop an actual language for sexuality that was free from the corrosive influence of the dominant culture. everything scared the shit out of everybody. everything set everybody else off. thousands upon thousands of hyperreactive white queer women whose brains were still wrapped up in purity paradigms and categorization nonsense could not handle it— you want to be penetrated??? don't you know you've only been conditioned to want that??? you want to penetrate someone else?? isn't that awfully male of you???

priceless. endlessly fascinating. incredibly damaging for everyone involved. so fucking funny.

[gatheringbones]

the helpful part is, you can spot the difference between the writer who wants to play these games of purity and expulsion and the one who doesn't usually as soon as you start reading their work. and it's through seeking out and responding to the latter that you can really explore the best of what lesbian literature has to offer— you need Audre Lorde's explanation to the lesbian seperatists that no, she can't come to their conference because under no circumstances will she be leaving her son on the killing streets of New York because boys over twelve aren't allowed to attend. You need the story of Jeanne Cordova cutting the chains off her tough butch motorcycle boots that gave her so much power and confidence no matter how much it pains her because they're too "male-identified." You need the story of the Lesbian Avengers smuggling Riki Wilchins from Camp Trans into the Michigan Womyn's Festival. You need Ivan Coyote’s story about the queer labor union and how much weaker it would be without its trans members. The litmus test is how writers ask you to respond to difference, whether they come from a scarcity or an abundance mindset, and how their purity politics and ideas about male contamination intersect with the actual lives of the queer and trans and people of color in their orbit.

[fanzelteim]

In an age all too happy to collapse to sodomitical mother into the MILF, how can rampant, "deviant" sexual activity remain the marker of radicality? What sense does it make to align "queer" with "sexual deviance," when the ostensibly straight world is having no trouble keeping pace? Who, in the straight world, besides some diehard religious conservatives, truly experiences sexual pleasure as inextricably linked to reproductive function? Has anyone looked at the endless list of fetishes on a "straight" porn website recently? Have you read, as I did this morning, about the trial of Officer Gilbert Valle? If queerness is about disturbing normative sexual assumptions and practices, isn't one of these that sex is the be-all and end all? What if Paul B. Preciado is right—what if we've entered a new, post-Fordist era of capitalism that Preciado calls the "pharmacopornographic era," whose principal economic resource is nothing other than "the insatiable bodies of the multitudes—their cocks, clitorises, anuses, hormones, and neurosexual synapses...[our] desire, excitement, sexuality, seduction, and...pleasure?"

—Maggie Nelson, The Argonauts

[todosmalucas]

Today, it is clear to me: had I not been indifferent to the ordered, purportedly happy world of the norm, had I not been thrown out by my own family, had I not preferred my monstrosity to your heteronormativity, had I not chosen my sexual deviance over your sexual health, I would never have been able to escape... or, to be more precise, would never have been able to decolonize, disidentify, debinarify myself. In leaving the cage of sexual difference, I experienced ostracization and social rejection, but none of that was as disastrous, as painful, as the destruction of my life force, which would have been required of me in accepting the norm. Everything I have become I probably owe to the indifference to mental health I developed during my teenage years, buoyed up by books, in that Spanish town where it seemed that my future had been written by God Himself, and later translated into various languages by doctors and psychoanalysts.

Paul B. Preciado,  Can the Monster Speak?