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20-Jul-2017 09:52

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That imposition is oppressive in that the horizon of one’s action is suddenly limited, and for those assigned female this is violently oppressive.You are socialised, cajoled, encouraged and in some ways coerced to understand and use your body in a certain way, that may have no relationship to the way you perceive and experience it.It is precisely because of this – the fragility, in crisis, of the concept of progress – that we need a hope of assault as much as defence.And so this article is also an attempt to invoke that much-neglected dream – liberation.

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Alienation hurts differently depending on the body and the gender assigned, and the particular role that particular genders play at that point in history[*].And it is rooted in the recognition of agency: that trans people are not deluded, or mendacious, but are actors capable of understanding themselves.I want to look at transgender lives as things that are done, acts on the body that only make sense due to social relations: the labour of human life that is at the core of Marxism.In the time I’ve taken to write this article, the reins of the capitalist order, previously donning a more tolerant and ‘inclusive’ liberal-democratic guise, have been (in places and to differing extents) snatched by a far more revanchist group of politicians.

Whilst we should remain skeptical of the idea that this somehow marks the end of that shapeshifter ‘neoliberalism’, it does suggest a further splintering of whatever hegemony exists – and hence a need to re-weigh our assumptions.Bound to this is an idea from queer theory – that we can and should question the permanence of all identities, all genders, whilst also trying to see the messy contradictions of bodies as they are – which makes for an enjoyably awkward adhesive.