{"id":11790,"date":"2023-11-24T00:04:26","date_gmt":"2023-11-24T05:04:26","guid":{"rendered":"https:\/\/www.tempestmag.org\/v01_2020\/staging\/?p=11790"},"modified":"2023-12-04T23:01:14","modified_gmt":"2023-12-05T04:01:14","slug":"political-economy-of-passing","status":"publish","type":"post","link":"https:\/\/tempestmag.org\/test02\/2023\/11\/political-economy-of-passing\/","title":{"rendered":"Political economy of passing"},"content":{"rendered":"<p><em><span class=\"dropcap\">N<\/span>ovember 20 marked the 24th annual Transgender Day of Remembrance (TDOR), a day of mourning that concludes Transgender Awareness Week and honors the trans lives lost to violence. In the past year, 321 known transgender and gender nonconforming people have been killed worldwide, and at least <a href=\"https:\/\/www.usatoday.com\/story\/news\/nation-now\/2023\/11\/20\/transgender-killings-33-people-slain-in-past-year\/71658474007\/\">33 people<\/a> in the United States.<\/p>\n<p>A report from <a href=\"https:\/\/transrespect.org\/en\/trans-murder-monitoring-2023\/\"><em>Transgender Europe<\/em><\/a> shows that 94 percent of the 321 trans lives lost to violence globally over the past year were trans women or transfeminine and 80 percent were people of color. The most common age group is between 19 to 25 years old, and about three-fourths of the victims range between 19 to 40 years old. Victims were almost just as likely to be killed in their own homes (26 percent) as they were on the street (28 percent) and almost half the victims (48 percent) were involved in sex work.<\/p>\n<p>In the United States, <a href=\"https:\/\/www.hrc.org\/resources\/fatal-violence-against-the-transgender-and-nonbinary-community-in-2023?utm_medium=ads&amp;utm_source=GoogleSearch&amp;utm_content=HateCrimes-AntiLGBTQHateCrimes&amp;utm_campaign=GoogleGrant&amp;utm_source=GS&amp;utm_medium=AD&amp;utm_campaign=BPI-HRC-Grant&amp;utm_content=607605192950&amp;utm_term=violence%20against%20trans%20people&amp;gad_source=1&amp;gclid=CjwKCAiAjfyqBhAsEiwA-UdzJN9VGMBM2XLLZTA9hkJZ7_Pbdqg1kyOmPXgeglhAymuq_In4JB20zxoC2NMQAvD_BwE\">similar trends were present<\/a> with 88 percent of the victims being people of color, and 54 percent being Black trans women. The average age was 28 years old. About half the victims (47 percent) were killed by a romantic partner, friend, or family member, and 50 percent were later misgendered or deadnamed by either the police or the press. During this same period, incidents of hate crimes against LGBTQ people increased by 32 percent. This figure includes the <a href=\"https:\/\/nymag.com\/intelligencer\/2023\/08\/what-we-know-about-the-killing-of-oshae-sibley.html\">murder of O\u2019Shae Sibley<\/a> who was stabbed to death outside of a Brooklyn gas station in reaction to his voguing. The rise in physical violence corresponds with a rise in legislative violence. 2023 has seen the introduction of 500 anti-LGBTQ bills at statehouses across the U.S.<\/p>\n<p>Last year&#8217;s observance of the TDOR was further impacted by the <a href=\"https:\/\/tempestmag.org\/test02\/2022\/12\/hang-me-with-them-in-the-colorado-springs-stars\/\">massacre at an LGBTQ nightclub<\/a> in Colorado Springs, CO. From drag shows that have been criminalized, LGBTQ literature that has been banned, trans athletes like Lia Thomas, and trans celebrities like Dylan Mulvaney that have faced vicious attacks for attempting to exist. The shooting in Colorado Springs a year ago that killed five people along with the everyday violence that continues to see far too many mostly young mostly Black and Brown queer and trans lives violently cut short, and countless more lost to suicide is a result of these ongoing attacks against queer people and queer culture.<\/p>\n<p>In honor of Transgender Awareness Week and of the trans lives foreclosed by physical and legislative violence, Tempest reprints this essay that originally appeared in the<a href=\"https:\/\/cdn.ymaws.com\/www.apaonline.org\/resource\/collection\/B4B9E534-A677-4F29-8DC9-D75A5F16CC55\/APA_Studies_on_LGBTQ_Philosophy_V23n1.pdf?fbclid=IwAR1edo5dnwqiMVahSH4qZCOoixZp0MDld3Y2oFbM1CZRc6EwMEjhrN1QSYU\"> American Philosophy Association\u2019s LGBTQ Philosophy Bulletin<\/a>.<\/em><\/p>\n<figure id=\"attachment_11801\" aria-describedby=\"caption-attachment-11801\" style=\"width: 1024px\" class=\"wp-caption aligncenter\"><img loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11801\" src=\"https:\/\/tempestmag.org\/test02\/wp-content\/uploads\/2023\/11\/1024px-2019.11.20_Transgender_Day_of_Remembrance_Washington_DC_USA_324_03014_49099845852.jpg\" alt=\"A range of pride flags hangs lighted at night.\" width=\"1024\" height=\"504\" srcset=\"https:\/\/tempestmag.org\/test02\/wp-content\/uploads\/2023\/11\/1024px-2019.11.20_Transgender_Day_of_Remembrance_Washington_DC_USA_324_03014_49099845852.jpg 1024w, https:\/\/tempestmag.org\/test02\/wp-content\/uploads\/2023\/11\/1024px-2019.11.20_Transgender_Day_of_Remembrance_Washington_DC_USA_324_03014_49099845852-600x295.jpg 600w, https:\/\/tempestmag.org\/test02\/wp-content\/uploads\/2023\/11\/1024px-2019.11.20_Transgender_Day_of_Remembrance_Washington_DC_USA_324_03014_49099845852-300x148.jpg 300w, https:\/\/tempestmag.org\/test02\/wp-content\/uploads\/2023\/11\/1024px-2019.11.20_Transgender_Day_of_Remembrance_Washington_DC_USA_324_03014_49099845852-768x378.jpg 768w\" sizes=\"auto, (max-width: 1024px) 100vw, 1024px\" \/><figcaption id=\"caption-attachment-11801\" class=\"wp-caption-text\"><a href=\"https:\/\/upload.wikimedia.org\/wikipedia\/commons\/thumb\/2\/2b\/2019.11.20_Transgender_Day_of_Remembrance%2C_Washington%2C_DC_USA_324_03014_%2849099845852%29.jpg\/1024px-2019.11.20_Transgender_Day_of_Remembrance%2C_Washington%2C_DC_USA_324_03014_%2849099845852%29.jpg\">Photo<\/a> by Ted Eytan.<\/figcaption><\/figure>\n<h4>I. Furtivity<\/h4>\n<p>In 2012, eight years before millions of protesters were to rise in antiracist rebellion to proclaim Black Trans Lives (also) Matter, CeCe McDonald\u2014a Black trans woman\u2014is sentenced to three and a half years in prison. McDonald, just twenty-three at the time, pleads guilty to manslaughter for defending her own life against a white supremacist who, statistics project, would have killed her if given the chance. Writing from a men\u2019s prison, where she would ultimately serve nineteen months, McDonald represents the asymmetry of law. Too often, weaponized judiciary statutes categorize and contain queer life, poor life, Black and Brown life. McDonald fits all three.<\/p>\n<p>Like CeCe, transgender and gender-nonconforming people are often caught within a web of carceral logics. Trans people experience significantly \u201chigh rates of poverty, homelessness, and discrimination in schools and the workplace,\u201d which, in turn, leads to \u201cdisproportionate contacts with the justice system, leading to higher levels of incarceration.\u201d<span title='National Center for Trans Equality, LGBT People Behind Bars: A Guide to Understanding the Issues Facing Transgender Prisoners and their Rights, 2018, https:\/\/transequality.org\/sites\/default \/fles\/docs\/resources\/TransgenderPeopleBehindBars.pdf.' class='inline-footnote' style=''>1<span class='footnoteContent' style='display:none;'>National Center for Trans Equality, <em>LGBT People Behind Bars: A Guide to Understanding the Issues Facing Transgender Prisoners and their Rights<\/em>, 2018, https:\/\/transequality.org\/sites\/default \/fles\/docs\/resources\/TransgenderPeopleBehindBars.pdf.<\/span><\/span> A 2018 report by The National Center for Trans Equality documents, \u201cA history of bias, abuse, and profling towards LGBTQ people by law enforcement,\u201d and notes that 47 percent of Black transgender people report having been incarcerated at some point in their lives.<\/p>\n<p>A year following CeCe\u2019s January 2014 release, I attend Haymarket Books\u2019 annual Socialism Conference, a gathering of authors and organizers, artists, and academics who will shape my thinking for years to come. Standing in a hotel conference room located inside the downtown Chicago Loop, I fidget with a notebook that will remain empty when I walk out of the conference room doors. Inside, the room is cramped; it is humid, and at its front, CeCe McDonald recounts the moments that lead to her incarceration. At her story\u2019s crescendo, the room surges with emotion: \u201cAs I got closer,\u201d she tells us, \u201cI start to hear all types of epithets, you know faggots, chicks-with-dicks. You dress like that because you want to rape men, trick men.\u201d<span title='We Are Many Media, \u201cThe Struggle for Trans Liberation: A Conversation with CeCe McDonald,\u201d YouTube, 2014, https:\/\/ www.youtube.com\/watch?v=emx5iHwbPOg.' class='inline-footnote' style=''>2<span class='footnoteContent' style='display:none;'>We Are Many Media, \u201cThe Struggle for Trans Liberation: A Conversation with CeCe McDonald,\u201d YouTube, 2014, https:\/\/ www.youtube.com\/watch?v=emx5iHwbPOg.<\/span><\/span> Her attackers\u2019 virulent transmisogyny is laced with anti-Blackness. \u201cAfrican baby,\u201d she is told, \u201cgo back to Africa&#8221;&#8211;just moments before her attackers slice into her face with broken glass. The conference hall is standing room only; we lean shoulder against shoulder, separated only by the thin cotton of T-shirts, listening as CeCe speaks. We are silent; we know what comes next.<\/p>\n<p>Fumbling for a pair of scissors in her handbag, CeCe will stab her attacker resulting in his death, and although she is acting in self-defense, CeCe will be handcuffed, arraigned, and ultimately found guilty: \u201cWhat is considered a crime and who is considered a criminal\u201d is determined always by social constructions.<span title='Tia Sher\u00e8e Gaynor, \u201cSocial Construction and the Criminalization of Identity: State-Sanctioned Oppression and an Unethical Administration,\u201d Public Integrity 20, no. 4 (2018): 358\u201369, https:\/\/ doi.org\/10.1080\/10999922.2017.1416881.' class='inline-footnote' style=''>3<span class='footnoteContent' style='display:none;'>Tia Sher\u00e8e Gaynor, \u201cSocial Construction and the Criminalization of Identity: State-Sanctioned Oppression and an Unethical Administration,\u201d <em>Public Integrity<\/em> 20, no. 4 (2018): 358\u201369, https:\/\/ doi.org\/10.1080\/10999922.2017.1416881.<\/span><\/span> CeCe is attacked and incarcerated because CeCe can be seen; she can be recognized; and because her corporeality evades binary categorization, she is reconstituted as deviant, as criminal.<\/p>\n<aside class=\"pullquote\">Too often, weaponized judiciary statutes categorize and contain queer life, poor life, Black and Brown life.<\/aside>\n<p>Years later, when I read Imani Perry for the first time, I think of CeCe and her refusal to die. This refusal, in itself, is a radical undertaking as Perry reminds readers of the \u201cjuridical foundations of modern patriarchy,\u201d the \u201ccoercive power of legal words,\u201d and the social identity constructions that legalese entreats. \u201cNonpersons,\u201d Perry writes, are \u201cthose who lie outside the citizenship and the gender binary had [and continue to have] distinct rules applied to them, which are often mechanisms for violent domination.\u201d<span title='Imani Perry, Vexy Thing: On Gender and Liberation (Durham: Duke University Press, 2018), 21.' class='inline-footnote' style=''>4<span class='footnoteContent' style='display:none;'>Imani Perry, <em>Vexy Thing: On Gender and Liberation<\/em> (Durham: Duke University Press, 2018), 21.<\/span><\/span> This domination might be legislative, it might be carceral, or it might be intimate and extralegal. For many, for me, it is in this context that passing earns its appeal.<\/p>\n<p>To pass is the opposite of failure.<span title='Lillian Maisfehlt, \u201cOn Passing,\u201d in Trans Bodies, Trans Selves: A Resource for the Transgender Community (Oxford University Press, 2014), 187.' class='inline-footnote' style=''>5<span class='footnoteContent' style='display:none;'>Lillian Maisfehlt, \u201cOn Passing,\u201d in <em>Trans Bodies, Trans Selves: A Resource for the Transgender Community<\/em> (Oxford University Press, 2014), 187.<\/span><\/span> It is also to move or to proceed\u2014as in CeCe passed through the prison walls and back into the world. Passing can refer to the transfer, control, or custodianship of property\u2014as in CeCe was passed from the police to the courts, to corrections. To pass is to \u201cgo uncensured, unchallenged, seemingly unnoticed\u201d\u2014as in, there is a direct correlation between the violence trans people experience and the degree to which they can pass\u2014a constant furtivity.<span title='Dictionary by Merriam-Webster: America\u2019s Most-trusted Online Dictionary, \u201cDefnition of PASS,\u201d accessed August 10, 2022, https:\/\/www.merriam-webster.com\/dictionary\/pass.' class='inline-footnote' style=''>6<span class='footnoteContent' style='display:none;'>Dictionary by Merriam-Webster: America\u2019s Most-trusted Online Dictionary, \u201cDefnition of PASS,\u201d accessed August 10, 2022, https:\/\/www.merriam-webster.com\/dictionary\/pass.<\/span><\/span> In <em>Whipping Girl: A Transexual Woman on Sexism and the Scapegoating of Femininity<\/em>, Julia Serano explains, \u201cThe problem is that words like \u2018pass\u2019 or \u2018passing\u2019 are active verbs. So when we say that a transexual [sic] is passing it gives the false impression that they are the only active participant in this scenario.\u201d<span title='Julia Serano, Whipping Girl: A Transsexual Woman on Sexism and the Scapegoating of Femininity (Seal Press, 2016), 177.' class='inline-footnote' style=''>7<span class='footnoteContent' style='display:none;'>Julia Serano, <em>Whipping Girl: A Transsexual Woman on Sexism and the Scapegoating of Femininity<\/em> (Seal Press, 2016), 177.<\/span><\/span> However, from moment to moment, trans people are interpellated through relationality; we are read as real or unreal, as belonging or unbelonging. Through a mix of signs and significations that precede our arrival, our queer bodies animate, arouse, and quicken the materiality of the street corner, the bar, the courtroom, the classroom. The decision to pass is never a simple one. While at its core passing remains an assimilationist practice, at times in my life, it has also been necessary for survival.<\/p>\n<blockquote><p>Closets are Dangerous Places.<\/p>\n<p>Pressed against the slatted bifold doors,<\/p>\n<p>a person\u2019s vision becomes distorted;<\/p>\n<p>slices of light<\/p>\n<p>narrow the field of expectations.<\/p>\n<p>An older millennial,<\/p>\n<p>my queer trans experience<\/p>\n<p>taut between two anchors.<\/p>\n<p>On one end, a generation<\/p>\n<p>who felt furtivity was a given;<\/p>\n<p>on the other, a generation<\/p>\n<p>who packed gender<\/p>\n<p>with c-4 demolition blocks,<\/p>\n<p>and set the world on fire.<\/p><\/blockquote>\n<h4>II. Discipline<\/h4>\n<p>The authority of the state in moderating and disciplining gender remains unparalleled. On the one hand, the state coerces trans bodies into passing as their cisgender correlative. On the other, the state erects classed and racialized legislative barriers that prevent trans people from access to physical and social transition. Violence is central to this project. As a young radical, I must have read Lenin\u2019s <em>State and Revolution<\/em> at least a dozen times\u2014the pages of my copy are crowded with notes and yellowed with coffee stains. Although I have since moved away from some of the text\u2019s argument, this still rings true: In its unadorned essence, the state is violence; it \u201cis an organ of class rule. . .\u00a0 it is a creation of \u2018order\u2019 that legalizes and perpetuates oppression.\u201d<span title='Vladimir I. Lenin, State and Revolution (annotated), ed. Todd Chretien (Chicago: Haymarket Books, 2014), 43.' class='inline-footnote' style=''>8<span class='footnoteContent' style='display:none;'>Vladimir I. Lenin, <em>State and Revolution<\/em> (annotated), ed. Todd Chretien (Chicago: Haymarket Books, 2014), 43.<\/span><\/span> With its prisons and its \u201cspecial bodies of armed men,\u201d state power terrorizes; state power coerces; state power compels.<span title='Lenin, State and Revolution, 45.' class='inline-footnote' style=''>9<span class='footnoteContent' style='display:none;'>Lenin, <em>State and Revolution<\/em>, 45.<\/span><\/span> To compel requires categorization; it requires the sorting and evaluation of bodies, so that some bodies become nobody, and other bodies become somebody.<span title='Holly Lewis, The Politics of Everybody: Feminism, Queer Theory, and Marxism at the Intersection (London: Zed Books, 2016), 12.' class='inline-footnote' style=''>10<span class='footnoteContent' style='display:none;'>Holly Lewis, <em>The Politics of Everybody: Feminism, Queer Theory, and Marxism at the Intersection<\/em> (London: Zed Books, 2016), 12.<\/span><\/span> The recent wave of anti-trans legislation is intimately concerned with who those nobodies are, how those nobodies move; how those nobodies labor, and where and how those nobodies receive care. And when legal coercion becomes insufficient, vigilantism takes its place.<\/p>\n<p>On March 12, 2023, I wake up to horrifying images of white supremacists and neo-Nazis outside a drag story hour event in Akron, Ohio. Hundreds of Proud Boys, members of Patriot Front, and \u201cWhite Lives Matter\u201d protestors descend on Wadsworth Memorial Park to disrupt a charity event for survivors of the mass shooting at Club Q, an LBGTQ bar in Colorado Springs where five people were murdered and twenty-five were injured in November of last year. Cellphone footage of the drag charity event captures right-wing protestors waving swastika fags, chanting \u201cpedophiles get the rope,\u201d and \u201cWeimar conditions, Weimar solutions\u201d\u2014a reference to Nazi ascendency over the Weimar reform period in Germany.<span title='J. Factora, \u201cNeo-Nazis Spewing Racial Slurs Stormed an Ohio Drag Queen Story Hour,\u201d Them, March 13, 2023, https:\/\/www .them.us\/story\/ohio-drag-queen-story-hour-proud-boys.' class='inline-footnote' style=''>11<span class='footnoteContent' style='display:none;'>J. Factora, \u201cNeo-Nazis Spewing Racial Slurs Stormed an Ohio Drag Queen Story Hour,\u201d <em>Them<\/em>, March 13, 2023, https:\/\/www .them.us\/story\/ohio-drag-queen-story-hour-proud-boys.<\/span><\/span> A friend who attends a counter-protest event reaches out through a Discord channel and asks, What can anti-fascist organizing look like in a period of escalating violence? This is a fitting question. The far right is more dangerously emboldened than at any other period in my lifetime; nevertheless, extralegal violence has always been central to the containment and castigation of Black bodies, brown bodies, queer bodies, nobodies. Like the masked protestors in Akron, when CeCe\u2019s attacker lunged at her eleven years ago, he was also decorated in Nazi iconography\u2014a four-inch swastika tattooed across his chest.<\/p>\n<aside class=\"pullquote\">The recent wave of anti-trans legislation is intimately concerned with who those nobodies are, how those nobodies move; how those nobodies labor, and where and how those nobodies receive care. And when legal coercion becomes insufficient, vigilantism takes its place.<\/aside>\n<p>Reflecting on these scenes, I am reminded that extralegal violence has been foundational to American settler colonialism\u2014that pioneer vigilantes sought to impose order on newly settled frontier lands; that post-civil war vigilantes sought to reestablish de facto property rights over newly emancipated slaves, and that animated by anxieties over neoliberal decline, twenty-first-century vigilantes seek to rehabilitate the supremacy of the white and white-adjacent American family. In \u201cThe History of Vigilantism in America,\u201d Richard Maxwell Brown notes that vigilantes are concerned with policing both geographic and behavioral boundaries, often using extralegal violence to do so.<span title='Richard Maxwell Brown, \u201cThe History of Vigilantism in America,\u201d in Vigilante Politics (University of Pennsylvania Press, Inc, 2016), 79\u2013109.' class='inline-footnote' style=''>12<span class='footnoteContent' style='display:none;'>Richard Maxwell Brown, \u201cThe History of Vigilantism in America,\u201d in <em>Vigilante Politics<\/em> (University of Pennsylvania Press, Inc, 2016), 79\u2013109.<\/span><\/span> Queer bodies know this all too well. According to the Williams Institute at the UCLA School of Law, \u201cLGBT people are nearly four times more likely . . . to experience violent victimization, including rape, sexual assault, and aggravated or simple assault.\u201d<span title='Bianca D. M. Wilson and Illan H. Meyer, Nonbinary LGBTQ Adults in the United States, Williams Institute UCLA School of Law, 2021, https:\/\/williamsinstitute.law.ucla.edu\/wp-content\/uploads \/Nonbinary-LGBTQ-Adults-Jun-2021.pdf.' class='inline-footnote' style=''>13<span class='footnoteContent' style='display:none;'>Bianca D. M. Wilson and Illan H. Meyer, <em>Nonbinary LGBTQ Adults in the United States<\/em>, Williams Institute UCLA School of Law, 2021, https:\/\/williamsinstitute.law.ucla.edu\/wp-content\/uploads \/Nonbinary-LGBTQ-Adults-Jun-2021.pdf.<\/span><\/span> Queer people are also more likely to experience both intimate violence and stranger violence.<span title='Wilson and Meyer, Nonbinary LGBTQ Adults in the United States.' class='inline-footnote' style=''>14<span class='footnoteContent' style='display:none;'>Wilson and Meyer,<em> Nonbinary LGBTQ Adults in the United States<\/em>.<\/span><\/span> As these statistics make clear, when CeCe is attacked, it is because her Blackness and her queerness transgress the boundaries of post-colonial acceptability, or as CeCe puts it, \u201cI guess [my] presence kind of offended them.\u201d<span title='We Are Many Media, 06:58-07:01.[\/footnote\nArchives of Discipline\nNo one can interpellate like the state.\nNo other institution or entity\ncan manufacture identity,\ncan codify one\u2019s\nseemingly immutable being;\nbirth certificates,\nmarriage licenses,\ntax returns,\nall make legible\nthe corporeal misdemeanors\nof those who don\u2019t belong\nor who sometimes belong.\nIII. Intimate discipline\nThe euphemism \u201cintimate violence\u201d lends a tenderness to the brutality of gender discipline that occurs between those known to one another. And yet, like vigilantism, it seeks to reimpose boundaries around acceptable gender-based behaviors resulting in both epistemic and physical violence. Here is a story I cannot stop telling: Just months before Ricky dies, he is caught. Noticed by the swish of his hips, the flick of his wrist; shadows follow his wake. On a warm evening, he emerges from behind the yellowed windows of a night class, and he is attacked for the first time. His ribs buckle, his eyes swell, and in the days that follow, protest sweeps the campus. It is a May afternoon when students gather on the grassy lawn outside of Buley Library. Some hold signs that read hate is not welcome here; others gather in small groups to hold hands. Across the quad, a collection of police officers looks on. Long wooden batons dangle from their utility belts, and Ricky slips decisively through the tension, a bruise spreading beneath one eye. He takes the megaphone in his palms. No Justice, he calls. No Peace, we answer.\nLater that summer, Ricky is attacked a second time. Driving home from the nursing home where I work as a prep cook, a past professor calls me. I pick up the phone as I drive, sticky, hot, and covered in the sour smell of old food. She tells me, between sobs, that Ricky has gone. At the time, I am nineteen years old and just at the beginning of a gender transition. Same-sex marriage is illegal in forty-nine states, and Obergefell v. Hodges will not appear before the Supreme Court for another nine years. Time magazine\u2019s \u201cTransgender Tipping Point\u201d is almost a decade in the future, and it is only six years since Mathew Shepard was tied to a barbed wire fence, beaten, and left to die in the cool Wyoming air.\nBearing witness to the speed at which a queer life, a Black queer life, could be undone alters my worldview, sending me to search for new kinds of justice.\nThe night that Ricky dies, he wears a halter top and miniskirt; local papers describe his assailant bashing his head against the steering wheel before throwing his body from the car. Witnesses tell of a dark green Honda pulling into Christ Temple Church before returning to the scene, where gunshots flash into the dawn.[footnote]Noelle Frampton, \u201cHomophobia Possible Motive in Alleged Murder,\u201d The Hour (Norwalk), May 2, 2007.' class='inline-footnote' style=''>15<span class='footnoteContent' style='display:none;'>We Are Many Media, 06:58-07:01.[\/footnote<\/p>\n<blockquote><p>Archives of Discipline<\/p>\n<p>No one can interpellate like the state.<\/p>\n<p>No other institution or entity<\/p>\n<p>can manufacture identity,<\/p>\n<p>can codify one\u2019s<\/p>\n<p>seemingly immutable being;<\/p>\n<p>birth certificates,<\/p>\n<p>marriage licenses,<\/p>\n<p>tax returns,<\/p>\n<p>all make legible<\/p>\n<p>the corporeal misdemeanors<\/p>\n<p>of those who don\u2019t belong<\/p>\n<p>or who sometimes belong.<\/p><\/blockquote>\n<h4>III. Intimate discipline<\/h4>\n<p>The euphemism \u201cintimate violence\u201d lends a tenderness to the brutality of gender discipline that occurs between those known to one another. And yet, like vigilantism, it seeks to reimpose boundaries around acceptable gender-based behaviors resulting in both epistemic and physical violence. Here is a story I cannot stop telling: Just months before Ricky dies, he is caught. Noticed by the swish of his hips, the flick of his wrist; shadows follow his wake. On a warm evening, he emerges from behind the yellowed windows of a night class, and he is attacked for the first time. His ribs buckle, his eyes swell, and in the days that follow, protest sweeps the campus. It is a May afternoon when students gather on the grassy lawn outside of Buley Library. Some hold signs that read hate is not welcome here; others gather in small groups to hold hands. Across the quad, a collection of police officers looks on. Long wooden batons dangle from their utility belts, and Ricky slips decisively through the tension, a bruise spreading beneath one eye. He takes the megaphone in his palms. No Justice, he calls. No Peace, we answer.<\/p>\n<p>Later that summer, Ricky is attacked a second time. Driving home from the nursing home where I work as a prep cook, a past professor calls me. I pick up the phone as I drive, sticky, hot, and covered in the sour smell of old food. She tells me, between sobs, that Ricky has gone. At the time, I am nineteen years old and just at the beginning of a gender transition. Same-sex marriage is illegal in forty-nine states, and <em>Obergefell v. Hodges<\/em> will not appear before the Supreme Court for another nine years. Time magazine\u2019s \u201cTransgender Tipping Point\u201d is almost a decade in the future, and it is only six years since Mathew Shepard was tied to a barbed wire fence, beaten, and left to die in the cool Wyoming air.<\/p>\n<aside class=\"pullquote\">Bearing witness to the speed at which a queer life, a Black queer life, could be undone alters my worldview, sending me to search for new kinds of justice.<\/aside>\n<p>The night that Ricky dies, he wears a halter top and miniskirt; local papers describe his assailant bashing his head against the steering wheel before throwing his body from the car. Witnesses tell of a dark green Honda pulling into Christ Temple Church before returning to the scene, where gunshots flash into the dawn.[footnote]Noelle Frampton, \u201cHomophobia Possible Motive in Alleged Murder,\u201d <em>The Hour<\/em> (Norwalk), May 2, 2007.<\/span><\/span> It is 2004 and still possible to use fear of gay and trans people as a legal defense against murder in all fifty states.<span title='Christy Mallory, Brad Sears, and Luis A. Vasquez, Banning the Use of the Gay and Trans Panic Defenses, Williams Institute UCLA School of Law, 2021, https:\/\/williamsinstitute.law.ucla.edu\/wpcontent\/uploads\/Gay-Trans-Panic-Apr-2021.pdf.' class='inline-footnote' style=''>16<span class='footnoteContent' style='display:none;'>Christy Mallory, Brad Sears, and Luis A. Vasquez, <em>Banning the Use of the Gay and Trans Panic Defenses<\/em>, Williams Institute UCLA School of Law, 2021, https:\/\/williamsinstitute.law.ucla.edu\/wpcontent\/uploads\/Gay-Trans-Panic-Apr-2021.pdf.<\/span><\/span> Ricky\u2019s assailant, who has a documented \u201chatred for gay people\u201d and who is later celebrated as \u201ca faggot killer,\u201d is ultimately set free.<span title='Frampton, \u201cHomophobia Possible Motive in Alleged Murder.\u201d' class='inline-footnote' style=''>17<span class='footnoteContent' style='display:none;'>Frampton, \u201cHomophobia Possible Motive in Alleged Murder.\u201d<\/span><\/span> In life, I didn\u2019t know Ricky well. We shared a single class together and, had he survived, he likely would have graduated the following year. But decades have passed and telling his story still ties me in knots. Bearing witness to the speed at which a queer life, a Black queer life, could be undone alters my worldview, sending me to search for new kinds of justice.<\/p>\n<p>Aren Z. Aizura writes, trans citizenship requires \u201cfading into the population . . . but also the imperative to be \u2018proper\u2019 in the eyes of the state: to reproduce, to find proper employment; to reorient one\u2019s different body into the flow of nationalized aspirations.\u201d<span title='Aren Aizura, quoted in Jasbir K. Puar, \u201cBodies with New Organs: Becoming Trans, Becoming Disabled,\u201d Social Text 33, no. 3 (2015): 56.' class='inline-footnote' style=''>18<span class='footnoteContent' style='display:none;'>Aren Aizura, quoted in Jasbir K. Puar, \u201cBodies with New Organs: Becoming Trans, Becoming Disabled,\u201d <em>Social Text<\/em> 33, no. 3 (2015): 56.<\/span><\/span> Similarly, comparing trans bodies to disabled bodies, Jasbir Puar writes, \u201cNeoliberal mandates regarding productive, capacitated bodies entrain the trans body to recreate an abled body not only in terms of gender and sexuality but also in terms of economic productivity and economic development of national economy.\u201d<span title='Jasbir K. Puar, \u201cBodies with New Organs: Becoming Trans, Becoming Disabled,\u201d Social Text 33, no. 3 (2015): 47.' class='inline-footnote' style=''>19<span class='footnoteContent' style='display:none;'>Jasbir K. Puar, \u201cBodies with New Organs: Becoming Trans, Becoming Disabled,\u201d <em>Social Text<\/em> 33, no. 3 (2015): 47.<\/span><\/span> This kind of assimilation asks the trans body to bend into its cisgender correlative in exchange for a limited and precarious promise of safety\u2014a safety Ricky was ultimately denied. For seventeen years, I have pushed syringes full of testosterone into my thighs, the skin welting beneath. In 2010, I had my breasts removed during a summer spent drinking whiskey sodas from plastic straws to dull the pain. Six months ago, as the governor of Texas began defning gender-afrming care as a form of child abuse, a surgeon cut open my gums to ft masculinizing prosthetics against my chin and my cheeks. But I have been lucky; I have been passing.<\/p>\n<h4>IV. A world on fire<\/h4>\n<p>Ricky\u2019s story reminds me that the promise of neoliberal freedom runs only as far as the body can bend. Thus, while trans peoples\u2019 desire to pass must be respected and facilitated through access to robust gender-affirming care, the very logics of passing must also be decentered and destabilized, for to leave them intact allows the origins of harm to remain unabated. Writing about the medical technologies and resulting surveillance that make passing possible, Toby Beauchamp notes, \u201cConcealing gender deviance is about much more than simply erasing transgender status . . . the primary purpose of medical transition is to rid oneself of any vestiges of non-normative gender: to withstand and evade any surveillance (whether visual, auditory, social, or legal) that would reveal one\u2019s trans status.\u201d<span title='Toby Beauchamp, \u201cArtful Concealment and Strategic Visibility:Transgender Bodies and US State Surveillance After 9\/11,\u201d\nSurveillance &amp; Society 6, no. 4 (2009): 357.' class='inline-footnote' style=''>20<span class='footnoteContent' style='display:none;'>Toby Beauchamp, \u201cArtful Concealment and Strategic Visibility:Transgender Bodies and US State Surveillance After 9\/11,\u201d<br \/>\n<em>Surveillance &amp; Society<\/em> 6, no. 4 (2009): 357.<\/span><\/span> The current wave of anti-trans legislation and escalation of vigilante violence present a context in which evading surveillance gains an urgent appeal, and yet a closeted life cannot guarantee refuge from such violence.<\/p>\n<p>In celebration of the queer poet Susy Shock\u2019s affirmation: \u201cI claim: my right to be a monster\/ let other be normal,\u201d Joseph Peirce insists on an alternative trajectory\u2014one that acknowledges the limitations of multicultural inclusion and posits that an aesthetic and corporeal refusal \u201cto adhere to normative parameters of multicultural inclusion and neoliberal sexual citizenship\u201d become central to a queer resistance.<span title='Joseph M. Pierce, \u201cI Monster: Embodying Trans and Travesti\nResistance in Latin America,\u201d Latin American Research Review 55, no. 2 (2020): 308. https:\/\/doi.org\/10.25222\/larr.563.' class='inline-footnote' style=''>21<span class='footnoteContent' style='display:none;'>Joseph M. Pierce, \u201cI Monster: Embodying Trans and Travesti<br \/>\nResistance in Latin America,\u201d <em>Latin American Research Review<\/em> 55, no. 2 (2020): 308. https:\/\/doi.org\/10.25222\/larr.563.<\/span><\/span> Likewise, Susan Stryker\u2019s gender manifesto, \u201cMy Words to Victor Frankenstein&#8221; leans into the grotesque insisting, \u201cI assert my worth as a monster in spite of the conditions my monstrosity requires me to face and redefine a life worth living.\u201d<span title='Susan Stryker, \u201cMy Words to Victor Frankenstein Above the Village of Chamounix: Performing Transgender Rage,\u201d GLQ: A Journal of Lesbian and Gay Studies 1, no. 3 (1994): 250, https:\/\/\ndoi.org\/10.1215\/10642684-1-3-237.' class='inline-footnote' style=''>22<span class='footnoteContent' style='display:none;'>Susan Stryker, \u201cMy Words to Victor Frankenstein Above the Village of Chamounix: Performing Transgender Rage,\u201d <em>GLQ: A Journal of Lesbian and Gay Studies<\/em> 1, no. 3 (1994): 250, https:\/\/<br \/>\ndoi.org\/10.1215\/10642684-1-3-237.<\/span><\/span> In both invocations, monstering refuses authorization through medical violence and medical surveillance; however, to resist the limitations afforded through neoliberal inclusion requires more than an aesthetic noncompliance. In other words, neither passing nor the refusal to pass offer a sufficient means of resisting the constellations of violence that discipline both Ricky and CeCe as they attempt to move through public space. In \u201cPassing as Privileged,\u201d Daniel Silvermint offers, \u201cThe moral status of passing as privileged is complex . . . since passing allows victims to escape certain oppressive burdens.\u201d<span title='Daniel Silvermint, \u201cPassing as Privileged,\u201d Ergo, an Open Access Journal of Philosophy 5, no. 20201214 (2018), https:\/\/doi.\norg\/10.3998\/ergo.12405314.0005.001.' class='inline-footnote' style=''>23<span class='footnoteContent' style='display:none;'>Daniel Silvermint, \u201cPassing as Privileged,\u201d <em>Ergo, an Open Access Journal of Philosophy<\/em> 5, no. 20201214 (2018), https:\/\/doi.<br \/>\norg\/10.3998\/ergo.12405314.0005.001.<\/span><\/span> Likewise, Jasbir Puar establishes the limitations of aesthetic refusal, offering that resistance to passing often takes the form of \u201cpiecing,\u201d which in effect establishes an alternative and exaggerated trans aesthetic, one that might be considered equally commodified and neoliberalized. Importantly, Puar reminds readers that \u201cThe transnormative body of futurity that reflects neoliberal celebrations of flexibility and piecing remains an elusive reality for many.\u201d<span title='Puar, \u201cBodies with New Organs,\u201d 57.' class='inline-footnote' style=''>24<span class='footnoteContent' style='display:none;'>Puar, \u201cBodies with New Organs,\u201d 57.<\/span><\/span> Taken as a whole, these observations highlight the complexities that accompany the construction of the trans self, which further complicates the act of coming out.<\/p>\n<aside class=\"pullquote\">The promise of neoliberal freedom runs only as far as the body can bend. Thus, while trans peoples\u2019 desire to pass must be respected and facilitated through access to robust gender-affirming care, the very logics of passing must also be decentered and destabilized, for to leave them intact allows the origins of harm to remain unabated.<\/aside>\n<p>Popular representation of the transgender narrative often centers on the moment of self-disclosure, but this reductive trope rests on the notion that there is a before and now an after. In a linguistic formulation that concedes ground to biological essentialists, trans subjects are \u201cborn into the wrong body\u201d and as a corrective, they transition in an act that supplants the cisgender self with the transgender self. The self is reborn or made anew, severing the \u201cdeadnamed\u201d former self from its present embodiment. And yet, this simplification erases the dialectical unfolding of being. There is no before just as there is no after. The self composes in present perfect: I have not come out, but I have been coming out. I have not transitioned, but I have been transitioning. Passing is not passive. The choice to move against it must continually be renewed. In transitioning, I learn to speak in a language that was kept from me at birth, to conjugate new forms of myself, and to code as male. The right constellation of signs enables me to move about undetected, and yet this constellation shines too dimly to reveal my trans multiplicity.<\/p>\n<p>In 2019, fifteen years after Ricky loses his life and eight years after CeCe saves her own, I come out (again)\u2014this time in the form of an open letter. I choose this form because written words approximate a permanence that verbal disclosure cannot. The letter, addressed to my former high school students, is posted to a social media account on the tenth annual Trans Day of Visibility. \u201cIt is my wish,\u201d I confess, \u201cthat you see me and accept me not in spite of my transgender identity but also because of it. At the same time, I challenge myself to more fully see you. It is only through this mutual acknowledgment and affirmation that any hope for a better world is possible.\u201d<span title='Eric Maroney, \u201cA Collision of Selves: Coming Out as a Trans Educator,\u201d The English Journal 109, no. 2 (2019): 92\u201394.' class='inline-footnote' style=''>25<span class='footnoteContent' style='display:none;'>Eric Maroney, \u201cA Collision of Selves: Coming Out as a Trans Educator,\u201d <em>The English Journal<\/em> 109, no. 2 (2019): 92\u201394.<\/span><\/span> I sign off, \u201cYour teacher, your friend,\u201d and hold my breath for what may come. In the days that follow, I receive hundreds of public messages in support and thanks. However, despite this encouragement, fear takes hold. There is a long history of queer erasure from the classroom and although I no longer work in a K-12 setting, the city, where I taught twelfth-grade English for just shy of a decade and where I now teach community college, has long been my home.<\/p>\n<p>A few days after my public disclosure, I find myself stretched over a weight bench in a big box gym not far from the high school where I used to work. Brightly colored fans pump overhead and the smell of sweat mingles with the air. I rack the bar loading 45 lb. plates on either end and lie across the bench squinting up at the fluorescent lights. I arch my back, tighten my grip, and lift off. Breathing in, I lower the bar to my chest. Breathing out, I press it into the air. When the set is complete, I re-rack the bar overhead, and, in my periphery, I feel the presence of a body that is not my own. From where I lie two former students tower over me crowding out the lights overhead. In comparison, my small stature is clownish. Breath catches in my throat. This is it, I think, the anticipated moment of judgment. I steel myself for the invasive questions that may follow. No doubt, the boys have seen the post as hundreds of their classmates shared comments in response. After a beat, a hand reaches for mine. I grasp it and pivot to a seated position. \u201cCan we work out with you?\u201d they ask, offering knuckles to bump.<\/p>\n<p>On either side of me, benches remain unoccupied, but I nod in agreement and the three of us enter into a kind of masculinized communion. Often, boys love quietly; still, the meaning is felt. We talk about form and athleticism and where we feel the tension in our bodies\u2014getting close but never invoking my recent disclosure. The whir of the motorized fans churns overhead, and when Ty places his hand between my shoulder blades to instruct my posture, the touch of his palm tells me that nothing of consequence has changed. In fact, my disclosure has opened the door for a kind of sacramental affection. In Cruising Utopia, Jose Estaban Munoz writes, \u201cQueerness is not yet here. Queerness is an ideality. Put another way, we are not yet queer. We may never touch queerness, but we can feel it as the warm illumination of a horizon imbued with potentiality.\u201d<span title='Jos\u00e9 Esteban Mu\u00f1oz, Cruising Utopia: The Then and There of Queer Futurity (New York University Press, 2009), 1, http:\/\/www\n.jstor.org\/stable\/j.ctt9qg4nr.' class='inline-footnote' style=''>26<span class='footnoteContent' style='display:none;'>Jos\u00e9 Esteban Mu\u00f1oz, <em>Cruising Utopia: The Then and There of Queer Futurity<\/em> (New York University Press, 2009), 1, http:\/\/www<br \/>\n.jstor.org\/stable\/j.ctt9qg4nr.<\/span><\/span> This moment, in this gym, with these boys exceeds warm illumination, and for this instant, we are better versions of ourselves. Queerness is a relationality; it is a refusal of the atomized neoliberal constructions that ask us to distrust those not immediately like ourselves. To move queerly is to unbutton capitalism\u2019s expectations, which in itself, is a revolutionary gesture.<\/p>\n<h4>V. Fellowship and resistance<\/h4>\n<p>While wistful imaginings of queer futurity may unbutton capitalism\u2019s expectations, these imaginings are neither enough to unravel capitalism itself nor enough to undo its prevailing harms; consequently, we must learn to move from gesture to embodiment. The stakes are enormous. Our moment is one of accumulated trauma. Even in the American context, the very center of post-colonial imperialism and Western hegemony, generalized want runs deep: Food insecurity, homelessness, drug addiction, and mental health crises abound. All of these crises have been made worse by the COVID-19 pandemic and resulting years of economic instability. Yet even before the pandemic, decades of neoliberal disinvestment from public goods has placed an untenable strain on the family, and this reality combined with aging workforce demographics is forcing an impasse. Neoliberal logics, having already cut to the bone, cannot offer a solution through restructuring and privatization. At the same time, prevailing wisdom has yet to accept that sustaining working families will require greater financial investment by the state. It is at this impasse that the regimenting of gender becomes all the more necessary based on the logics of capital and its increased need for both the productive and reproductive laboring of racialized and gendered bodies.<\/p>\n<p>This crisis of productive and social reproductive capacity requires that capitalist logics attempt to assert greater control over our bodies generally, and this has resulted in a reissuing or tightening of definitions around what kinds of bodies fit into what kinds of categories. Renewed attacks on access to reproductive health care have attempted to redefine the pregnant body. This is evidenced by the 2022 explosion of state restrictions to abortion access, which ultimately preceded the direct overturning of Roe. Similarly, an attempt to redefine the child\u2019s body is underway. Efforts to shift its legal categorization from eighteen to twenty-one to twenty-five seek to prevent trans youth from accessing gender-affirming care. Historically, Black and Brown children have experienced this redefinition in relation to sentencing laws, as youth of color are often sentenced using adult criteria. In fact, according to the Campaign for Youth Justice, \u201cIn 2014, Black youth were 14 percent of the youth population nationally, but 52.5 percent of the youth transferred to adult court by juvenile court judges.\u201d<span title='Jeree Thomas, The Prosecution of Black Youth as Adults, Campaign for Youth Justice, 2018, www.campaignforyouthjustice.org\/voices\/item\/the-prosecution-of-black-youth-as-adults.' class='inline-footnote' style=''>27<span class='footnoteContent' style='display:none;'>Jeree Thomas, The Prosecution of Black Youth as Adults, <em>Campaign for Youth Justice<\/em>, 2018, www.campaignforyouthjustice.org\/voices\/item\/the-prosecution-of-black-youth-as-adults.<\/span><\/span> That the present moment insists on a renewal of boundaries to contain citizen bodies, gendered bodies, athletic bodies, becomes a process by which each of our bodies risks classification as a criminal body. In this context, what methods to reclaim the validity of our skin, our hair, our sex remain?<\/p>\n<p>Listening to the words of Angela Davis, I am reminded that the present political reaction in response to transgender-affirming care is not only compelled by backlash to a human rights framework but is also concerned with creating and sustaining the conditions for criminality. As such, our resistance to the backlash must operate in a register both in and beyond that of liberal human rights. Again, trans access to social and physical transitions must not only be protected but also expanded. At the same time if we are to understand the origins of trans oppression as situated within a broader matrix of exploitative logics, then we must widen our emancipatory visions. When Davis observes that \u201cthe trans community is showing us the way\u201d and \u201cif it is possible to challenge the gender binary, then we can certainly, effectively, resist prisons and jails, and police\u201d she seemingly anticipates the profound political reaction to both the George Floyd uprisings and the social and cultural advances made by queer and trans people over the past several decades.<span title='Dream Defenders, Sunday School: Abolition in Our Lifetime\n[Video], YouTube, May 14, 2020, https:\/\/www.youtube.com\/watch?v=RtpRiAoIoy4.' class='inline-footnote' style=''>28<span class='footnoteContent' style='display:none;'>Dream Defenders, Sunday School: Abolition in Our Lifetime<br \/>\n[Video], YouTube, May 14, 2020, https:\/\/www.youtube.com\/watch?v=RtpRiAoIoy4.<\/span><\/span> Indeed, if our opponents recognize this queer and abolitionist kinship, so must we.<\/p>\n<aside class=\"pullquote\">While wistful imaginings of queer futurity may unbutton capitalism\u2019s expectations, these imaginings are neither enough to unravel capitalism itself nor enough to undo its prevailing harms; consequently, we must learn to move from gesture to embodiment. The stakes are enormous.<\/aside>\n<p>I have come to understand that abolitionist praxis begins in the material now, seeking to undo present harms while also reserving space for the imaginative work of conjuring Black, Brown, poor, and queer futures. Ruth Wilson Gilmore reminds us that criminality is manufactured and that the presence \u201cof vital systems of support\u201d renders criminality obsolete. Without criminality the process of categorization loses its coercive power, allowing new forms of the self to fall within our reach. Gilmore notes that \u201cabolitionists ask how we resolve inequalities and get people the resources they need.\u201d<span title='Rachel Kushner, \u201cIs Prison Necessary? Ruth Wilson Gilmore Might Change Your Mind,\u201d The New York Times, last modifed April 17, 2019, https:\/\/www.nytimes.com\/2019\/04\/17\/magazine\/prison-abolition-ruth-wilson-gilmore.html.' class='inline-footnote' style=''>29<span class='footnoteContent' style='display:none;'>Rachel Kushner, \u201cIs Prison Necessary? Ruth Wilson Gilmore Might Change Your Mind,\u201d <em>The New York Times<\/em>, last modifed April 17, 2019, https:\/\/www.nytimes.com\/2019\/04\/17\/magazine\/prison-abolition-ruth-wilson-gilmore.html.<\/span><\/span> Echoing Gilmore\u2019s call for systems of vital support, transgender Marxist Jules Joanne Gleeson insists, \u201cNeither a legalistic nor reform-minded approach can achieve full trans liberation\u201d because \u201cthe intense suffering faced by trans women [and trans people generally] does not find its origins in civic disempowerment or social \u201cillegibility alone.\u201d<span title='Jules J. Gleeson, \u201cTransition and Abolition: Notes on Marxism and Trans Politics,\u201d Viewpoint Magazine, last modifed July 24, 2017, https:\/\/viewpointmag.com\/2017\/07\/19\/transition-and-abolition-notes-on-marxism-and-trans-politics\/.' class='inline-footnote' style=''>30<span class='footnoteContent' style='display:none;'>Jules J. Gleeson, \u201cTransition and Abolition: Notes on Marxism and Trans Politics,\u201d <em>Viewpoint Magazine<\/em>, last modifed July 24, 2017, https:\/\/viewpointmag.com\/2017\/07\/19\/transition-and-abolition-notes-on-marxism-and-trans-politics\/.<\/span><\/span> Gleeson warns that although trans \u201cnetworks of mutual support and solidarity\u201d often provide life-saving care work, these networks \u201creach their [emancipatory] limit\u201d in that they usually \u201cserve to supplant the work done by the heterosexual family, not replace it.\u201d<span title='Gleeson, \u201cTransition and Abolition.\u201d' class='inline-footnote' style=''>31<span class='footnoteContent' style='display:none;'>Gleeson, \u201cTransition and Abolition.\u201d<\/span><\/span> And while care work cannot be replaced altogether, it can be supported through state-funded welfare programs and the support for public goods. Taking Gilmore and Gleeson\u2019s lead, I want to assert that resistance to the legislative, carceral, intimate, and extralegal violences that queer and trans people experience requires a commitment to a wider liberatory trans praxis\u2014 one that not only invokes queer liberation, but also centers progressive tax reform, state-funded health care, childcare, and eldercare. These vital systems of support necessarily precede the bodily sovereignty of all people, trans and cisbodied people alike. But wresting these resources from the state, and ultimately from the wealthy class, requires a political power we do not yet hold. Building this power necessitates that we embrace a brave new solidarity. Could it be that Ricky\u2019s invocation of call and response, CeCe\u2019s refusal of victimization, andtwo teenage boys\u2019 gestures of beauty suggest that in places, we are already on the way?<\/p>\n<blockquote><p>Let\u2019s hope<\/p>\n<p>Together;<\/p>\n<p>The alternative,<\/p>\n<p>is ugly<\/p><\/blockquote>\n<p>My brother is six or seven, younger maybe. Dark hair hangs evenly across his face; bangs cut square over beady eyes\u2014 narrow and comical. We are in the driveway spinning in circles. He has pressed himself into the tulle-lined ballerina costume my mother purchased for a dance recital decades before doctors helped me change my sex and I became male. The dress is teal blue. It is the blue of artificial flavoring, soft drinks, cotton candy, the shade of the sky in a child\u2019s drawing. We are spinning, spinning, spinning. Our arms stretch overhead and we laugh at the sky. Silver sequins are sewn into the breast of the garment; they glitter in the afternoon light and illuminate my brother\u2019s smile. How sure we are of ourselves; how noble we are in our play, but nobility lacks permanence and childhood gives way.<\/p>\n<p>When the garage door groans open, a neighbor, a teenage boy, steps out into the sunlight and calls my brother faggot, we each feel a shame neither of us knew existed.<\/p>\n<p>But this shame can be resisted. Indeed, discriminatory legislation can be resisted; both state violence and intimate violence can be resisted; prisons, jails, and police can be resisted. If we come to view our queer bodies through a political economic lens instead of a human rights grievance, we become better positioned to respond to the backlash and to reach for new kinds of justice.<\/p>\n<p><small>Featured image credit: <a href=\"https:\/\/www.deviantart.com\/girgirlrc625\/art\/Candle-sketch-624012903\">girgirlrc625<\/a>; modified by Tempest.<\/small><\/p>\n","protected":false},"excerpt":{"rendered":"<p>In recognition of Transgender Day of Remembrance and Transgender Awareness Week, <strong>Eric Maroney<\/strong> meditates on what it means to be Black and transgender in white-supremacist, capitalist society. In spite of carceral logics and practices alongside intimately felt gender discipline, Maroney finds reason for hope in queer and abolitionist kinship.<\/p>\n","protected":false},"author":94,"featured_media":11804,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[442,214,256],"class_list":["post-11790","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-article","tag-capitalism","tag-transgender-liberation","tag-white-supremacy"],"jetpack_featured_media_url":"https:\/\/tempestmag.org\/test02\/wp-content\/uploads\/2023\/11\/eric_trans_remembrance_reprint_feature_card.jpeg","_links":{"self":[{"href":"https:\/\/tempestmag.org\/test02\/wp-json\/wp\/v2\/posts\/11790","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tempestmag.org\/test02\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tempestmag.org\/test02\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tempestmag.org\/test02\/wp-json\/wp\/v2\/users\/94"}],"replies":[{"embeddable":true,"href":"https:\/\/tempestmag.org\/test02\/wp-json\/wp\/v2\/comments?post=11790"}],"version-history":[{"count":0,"href":"https:\/\/tempestmag.org\/test02\/wp-json\/wp\/v2\/posts\/11790\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/tempestmag.org\/test02\/wp-json\/wp\/v2\/media\/11804"}],"wp:attachment":[{"href":"https:\/\/tempestmag.org\/test02\/wp-json\/wp\/v2\/media?parent=11790"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tempestmag.org\/test02\/wp-json\/wp\/v2\/categories?post=11790"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tempestmag.org\/test02\/wp-json\/wp\/v2\/tags?post=11790"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}