Fritschy, Tyan. “Queer Indiscipline, Decolonial Revolt: The Production of Undisciplined Knowledges in the Neoliberal Age.” InterAlia (Warszawa) 16 (2022): 127–139. Web.

“These latter notions accompany this project’s commitment to safeguard queer politics as an anti-assimilationist and non-normative project. They negate the discipline in its double valance as both an enforced order and an academic field.” (127) Queer as anti-establishment 3 main components: queer, undiscilplined, decolonial “Decolonial resistance practices in the latter sense target the epistemic hegemonies on a more fundamental level. They challenge, in other words, the rules of the game – some of which are foundational for the academic knowledge production.” (128) “What are the rituals, gestures and styles that support the making of knowledge? Who profits from knowledge, who pays its prize? Who counts as a theorist, who as an informant? What counts as theory, what as prose?” interrogating systems of knowledge and power Queer as undisciplinabled, undefiniable “The authors of this essay were concerned with the stylization of queer critique to a meta-discourse and to a theory dignified with capital letters by the restrictive protocols of academia. Opposing such reduction, Berlant and Warner sought to revive queer critique as a multifaceted venture that wields its clout from “multiple localities of queer theory and practice” (1995: 345).” (129) Thinking of the quote “feminism went to academia to die” “Contrary to this, they’re the expressions of the phantasmatic power of the new right and new algorithmic formations that rework the subject at hand: “Knowledge” becomes – in a blatant way – the discursive extension of dominion.” (130) Knowledge is power Colonialism as action not just theory “It is an exploration of the epistemological value and the beauty that derives from such unsettling and the position of un/knowingness.” (131) “In Federici’s view, the prosecuted women were anything but powerless, but a disturbing and fear-instilling presence for the reformers. They were the holders of particular knowledges and magical powers: [...] Women’s sexuality figured as the quintessence of female “magic” and witchcraft. Sexuality and pleasure had to be controlled by the new elite. A regime of terror was instituted, and a new female subjectivity emerged from it: “sexless, obedient, submissive, resigned to subordination to the male world” (2012: 13).” (131) “Federici makes clear that the underlying scheme of the witch-hunt is still operative in the present – as campaigns designed by the elite to check oppositional powers. One important component of these campaigns is the destruction of autochthonous and magical practices and knowledges.” (131) Autochthonous - Indigenous, not colonialist “ What evolved increasingly is a system of knowledge codified by a binary logic: scientific/non-scientific, high/low, intellectual/corporeal, theory/practice, speech/chatter, rationality/superstition, academic/popular, etc.” (132) non-binary/queer thinking = no dichotomies Queerness being dismissed academically, what else is new ‘Female Masculinity’ → radical inclusion, recombination, inacessablity of sex research ‘Queer art of failure’ → low theory → deviant attitude/way of being that is spontaneous ‘Theoretical polyamory’ → philosophy/practice of moving between modes of theorizing “Ezili’s Mirrors as “a wild-colored quilt” (2018: 187): utterly misfitting Eurocentric academic reasoning, finding, if anything, a queer, non-linear and cross-temporal companionship in the particular powers of the social, weaving and magical practices of European women prosecuted as witches in early modernity.” (133) “That’s what Halberstam’s concept of failure is about: Failure is not just something that is endured involuntarily, rather it offers an avenue to a mode of being in the world that is premised on the rejection of hegemonic notions of success.” (134) ‘Unthinking Mastery’ → an ‘impossible project’ in which there is an attempt to undo mastery through self-critical evaluation of the function of mastery in culture and self ‘Vulnerable Reading’ → displaces the master code in production of knowledge; a vulnerable precarity; a willingness for transformation, of undoing Connections (or lack thereof) between Woolf and bell hooks “In her vision, the intellectual and the communal life are not juxtaposed and mutual exclusive. She strives, reversely, for a socially integrated model of intellectuality and vehemently repudiates the widespread assumption that one has to choose either between the life of the mind or the life of the community.” (137) On bell hooks Weird call for radical acceptance and anti-intellucualism without it being anti-intellectualism? “Of course, decolonization is not a process of assimilation, but one of profound transformation of one’s subjectivity as well as the structures and institutions within which the production of knowledge takes place.” (137) “Study is the collective production of desires and intensities that can be said to happen if the irreducible relationality is actualized in a doing – in the magic moment in which the illusory fortress of the individual is punctuated and torn apart by the contagious cohesion of the social.” (138) On study I don’t quite understand, it appears to be a call from theory to action, but buried under academic speak - the exact thing we are trying to dismantle

Eisenberg-Guyot, Nadja, and Kitty Rotolo. “A Trans Way of Seeing.” GLQ 28.2 (2022): 277–288. Web.

“For us, a “trans way of seeing” isn’t about trans visibility; instead, it’s a doing, a mode of embrace, the labor required to sustain the lines of sight that allow us to see each other while preserving forms of opacity (Stanley 2017) that enable trans survival in a transphobic world.” (278) T4T Discrimination and incarceration of trans people Our existence is resistance “We ponder how living with carceral dispossession and expulsion may make radical modes of trans becoming possible, or how Ms. Kitty Jayne remains very proud to be (one of the) the original trans girls in the penitentiary. It comes easily enough for me.” (279) “Even before I started getting locked up, the police and jails were a big part of my life. Because all of my lovers and friends were always getting locked up. Marsha had been arrested for prostitution 100 times. Back then, you only got three days, time served for prostitution.” (280) I dont think people understand what nyc was like in the 80s Sex workers are the coolest people you’ll ever meet “So we sit, holding hands over the foot-high Plexiglass barrier jutting out of the wooden table between us, feet planted firmly on the floor (“Don’t cross your legs!,” snapped the guard, every damn time), you coming from a strip search, me carrying a trace of the guard’s gender bemusement, both of us being told we must wear bras on the visiting floor or risk losing visits, as though the visibility of our transness converges for the jail at the fleshy point of our nipples,9 and we talk about boosting.” (281) Fuck yeah “[...] I think about the price you’ve paid for snatching freedom where you could get it, how the relentless criminalization of trans life and community means even when “in the free world,” you’ve lived in the penumbra of the penitentiary. Being locked up is a mess. It really takes a mental toll on all of us. If I could change anything about myself it would be to erase all of my criminal activity. Even as I cast you as the heroine of my outlaw romances — conjure your fabulous flights of fancy as trans freedom and play necessarily against the law — you remind me that there’s nothing heroic in being criminalized, however audaciously you have had to live. (281-283) !!!!!!!!!!!! “Made to choose between transness as freedom and freedom from incarceration, transness as collectivity and transness as individual identity, the state predicated your freedom on severing relations from your sisters inside. Yes, the prison thought you were too much of a nuisance and yes, you always deserved to be free, but I think the prison also saw that your sisterhood was dangerous.” (282) !!!!!!!!!!!!!! “And yes! Of course you are at peace with the animals because you are trans. THEY KNOW. I laugh with delight when I receive this letter; it’s just so perfectly true. It’s a whole world in a sentence.” (283) Me frfr “Prison abolition is the space to be myself, move freely, without fear or confinement. [A world without prisons] would be full of animals. And human beings interacting as one, helping each other out, holding each other down. I also picture a world where children have a say in the everyday decisions that adults make and adults respect what children have to say. Freedom means everything to me. Yes, I can be truly free in this world. Because after this bid is done, I’ll have 35 years locked up. And truly without my freedom.” (284) The discussionI had with Daisy and Maya on child rights “Not just determined by what has been denied you — not just the absence of confinement — freedom is tangible, a way of being in the world in the here and now, a form of self-fashioning not at all outside the enclosures and violence you’ve endured, but an “alternative future [created] by living both the future we want to see, while inhabiting its potential foreclosures at the same time” (Campt 2017: 107).” (284) On sexual violence and incarceration Love as reason enough