Katie King
Women's Studies, University of Maryland, College
Park
a talk presented for the plenary
panel on "Crossing (Queer) Disciplines,"
at the Global
Queeries: Sexualities, Globalities, Postcolonialities Conference,
University of Western Ontario,
Canada, 13 May 2006.
ABSTRACT: How do the upheavals and
connectivities of globalization processes train and access particular ways of
thinking, knowing, making knowledge? How do Queerish practices model, mirror,
incite, alter, inflame, articulate such knowledges? Trans Knowledges refuse
what Bruno Latour calls "the Enlightenment Contract," that never
stated agreement under which we allow ourselves to practice both
"purification" and "hybridization" at the cost of keeping
them apart, even misremembering that we always do both. Trans Knowledges
practiced by such such novel scholars as Bailey Kier, Joy Sapinoso, Benjamin
Alberti, and Eva Hayward allow us to cycle through Queerish practices generated
within such refusals. Doing so we consider how globalization affects the kinds
of questions we ask, the resources we put together to look into them, and
infrastructural shifts among academic capitalisms.
Introduction
Trans Knowledges is a term for which I am indebted
to Bailey Kier, an American Studies scholar on the Gay Rodeo circuit in
transition across genders, hormones, animal companions, classes, and academies.
Trans Knowledges produce riffs cycling among transnational traffic,
transition, biomedical transformation, gene transfer, transdisciplining
diversity, and transing-queer. Many edges on these and other similar terms have
been sharpened for me by History of Consciousness researcher and activist Eva
Hayward.
Eva's media scholarship transes digital media,
science studies, video, curatorial analysis and art history. These scholars,
and a few others I will name, in varying forms, embody and study Trans
Knowledges themselves; --at times working to set them moving through many Queer
practices and landscapes, --those beings and doings of Queer spacetimes.
Reenactments
and Flexible Knowledges
I have just finished up a book on what I call
"reenactments." My book focuses on reenactments as one way to name an inclusive genre of knowledge
creation and communication under globalization that mixes simulation and
experimental historiography. These reenactments are "networked"
because television is properly both their metaphor and their vehicle. Knowledge
work today, like television, is created by highly distributed agents, objects,
skills and resources and aspires to "broadcast" its products,
sometimes in new commercial and televisual forms. Today, whether we like it or
not, we are required to engage the crossing and moving of boundaries between
both authoritative and alternate forms of knowledge in changing patterns of
interaction.
Reenactments are both fantasy practices and
realities under these transformations of knowledge that we might call
"academic capitalism." Reenactments
seemingly authorize academic capitalism's fantasy that knowledge can be
simultaneously newly produced, transmitted and its use taught in a single
commodified form: simple, accessible, and democratized. A very few arresting
reenactments can actually do this. And this fantasy of education and knowledge
production, shared by politically progressive people as well as by
conservatives in the culture wars, by promoters of national competitiveness, by
various kinds of intellectual entrepreneurs, is not just an error to easily
dismiss.
The longings it represents and sometimes can even
realize, are the opposite side of the coin of the increasingly complex
divisions of labor involved in knowledge production under globalization,
distributed production processes telescoping in what I call "layers of
locals and globals." These processes and their products require and
develop new skills, pleasures and communities, recreating our very
subjectivities, including us and being us in their only too metastasizing
transformations. What my reenactments book describes is how an inclusive reenactment-aesthetic-of-transmission now inhabits
many forms of knowledge production, authoritative and alternative.
I care about estranged "flexible
knowledges" on the edge of validity, authority, membership, as they border
communities of practice. I think about what is at stake in the only too
strangely variant invocations of "authenticity" modeling
"reality" that flexible knowledges aspire to and only too obviously
can never encompass.
Reenactments are one species of Trans Knowledges.
Transformation
My slide show begins with "Trans Knowledges,
the default is Transformation." What sort of default is Transformation?
A backdrop here is work by feminist technoscience
theorists.
"Previous emphasis on germs, enzymes and
biochemical compounds" and appeals to universal bodies, biological
processes and science, are transformed by molecular biologies. Processes are
increasingly understood "at the (sub)molecular levels of proteins,
individual genes, and genomes," including "proteomics, genetics and
genomics." Digital capitalism enhances access to medical knowledge and
devolves the "allocation of responsibility for grasping such
information." Assemblage at various levels and sublevels characterizes
explanations and practices.
"Where medicalization practices seemed driven
by desires for normalization and rationalization through homogeneity"
"new technoscientific practices offer 'niche marketing' of 'boutique
medicine"…." "Human bodies are no longer expected to adhere to a
single universal norm. Rather, a multiplicity of norms is deemed medically
expected and acceptable."
Clarke and her colleagues coin the term
"technoscientific identities" "for the new genres of risk-based,
genomics-based, epidemiology-based, and other technoscience-based
identities." They "are produced through the application of sciences
and technologies to our bodies directly and/or to our histories or bodily
products including images." They also insist "we refuse interpretations that cast biomedicalization
as a technoscientific tsunami that will obliterate prior practices and
cultures. Instead we see new forms of agency, empowerment, confusion,
resistance, responsibility, docility, subjugation, citizenship, subjectivity,
and morality. There are infinite new sites of negotiation, percolations of
power, alleviations as well as instigations of suffering, and the emergence of
heretofore subjugated knowledges and new social and cultural forms. Such
instabilities always cut in multiple and unpredictable directions."
It is in this spirit, in which we admit we don't
know what political futures we can and cannot create together within and
altering these shifting paradigms, that I offer the abstract for this talk:
ABSTRACT: How do the upheavals and
connectivities of globalization processes train and access particular ways of
thinking, knowing, making knowledge? How do Queerish practices model, mirror,
incite, alter, inflame, articulate such knowledges? Trans Knowledges refuse
what Bruno Latour calls "the Enlightenment Contract," that never
stated agreement under which we allow ourselves to practice both "purification"
and "hybridization" at the cost of keeping them apart, even
misremembering that we always do both. Trans Knowledges practiced by such novel
scholars as Bailey Kier, Joy Sapinoso, Benjamin Alberti, and Eva Hayward allow
us to cycle through Queerish practices generated within such refusals. Doing so
we consider how globalization affects the kinds of questions we ask, the
resources we put together to look into them, and infrastructural shifts among
academic capitalisms.
Cycling
through and with scholars of Trans Knowledges in Queerish Landscapes
Bailey
Kier is a graduate student in American Studies at the University of Maryland
simultaneously on the gay rodeo circuit
in transition across genders, hormones, animal companions, classes, and
academies. Kier's work nowadays takes its most public form in several blogs
yet unconnected, requiring but open to searching. Kier's thoughtful gatherings
telescope a range of academic and other flexible knowledges, coining the term Trans Knowledges.
With the
default set at Transformation Bailey asks:
How do trans technologies--and narratives
about them--interact through global, technological, web based ways? How are
trans communities creating, disseminating, and sustaining new ways of knowing
and knowledge production? How are trans ways of knowing becoming digitized,
chemically 'altered,' and embodied?* "I'm really interested in the idea
that the body doesn't stop at the skin and that humans are in a dynamic, co-constitutive
relationship with everything else around them. I want to think about that in
relation to gender."
Kier
notices as range of knowledges as "companion species":
"You learn to control your anxiety
about riding that bronc the same way you learn to control your anxiety about
being something that a lot of people are against. I learn to be calm about
something that I'm very, very scared about."
Joy
Sapinoso
Sapinoso's dissertation is intended to develop a
queer Asian American critique, one Joy sees as a contribution to a range of
projects to rethink racialization practices in the U.S.:
Inhabiting such a variable racial
position uniquely situates queer Asian American subjectivities within
discourses of queer of color critique. Yet, by no means are Asian Americans the
only ones to find themselves disregarded by the black/white binary of race
predominant in the U.S.; the experiences of American Indians, Latin Americans,
as well as the growing population of mixed race people in the U.S. are also
elided by the black/white binary. A queer Asian American Critique strives to
disrupt the black/white binary on behalf of all those it marginalizes.*
Sapinoso's performances among flexible and Trans
Knowledges model, mirror, incite, alter, inflame, and articulate as Joy lists
some:
Performing racialized masculinities that
are not your own, or conversely, performing your own, largely unrepresented,
racialized masculinity; structuring performances in alternative ways, neither
in parody or celebration of music artists; and questioning the links between
the possibilities of performing various gender identities, as well as various
racial identities.
Sapinoso
ponders political meanings and labors to envision them:
The largest task is to assert the
liberatory possibilities offered, in terms of both alternative visions and
practices, that arise from considering the distinct racializations of queer
Asian Americans.
Benjamin Alberti
As such, the breasts are an integral part
of the costume of the figurines. The costumes, adornments, acts, body position
and medium of representation combine. Note Knossos Palace as a large 'trap' for
particular sensory experience together with other potent artefacts. The images
may well have served as vehicles for divinities, or have been considered as
divine themselves.*
Alberti's dissertation from the University of
Southhampton argued that the bodies of Minoan figurines "wear" the
appropriate gender for a specific ritual practice, while the figurines as such
don't bear "gender" as their essential feature. Thus gender salience is always in question, not a
proper presupposition.
Alberti
advances reasons to question sex and gender presuppositions in Andean archeology
as well.
When sex is shown this is not simply a
more 'anatomically correct' representation of a global human form. Rather, sex
has emerged as a salient attribute of the pot's character as a pot. At this
point, it is important to ask 'WHY is sex now emerging through this pot?' It's
not simply a case of 'sex' or 'no sex.' The characteristics that appear, the
body they appear with, the form and shape and manner of inscription are also
significant.
Trans
Knowledges and transformation require attention to a range of axis of
difference -- among humans and among companion species, those very beings and
objects with which we inhabit worlds – as well as the possibilities of
transformation among them all:
Perhaps 'sex' was not a part of that
'appropriate form' in the specific context of those pots. The primary axis of
difference is seen as being between humans and nonhumans, not between humans
and other humans. The players need not be what we consider 'humans.' The
possibility or dangers of metamorphosis may be in play when zoomorphic figures
are present....
and when the body vessels are presented
in grotesque forms -- Their purpose not necessarily being to encode their
belief system onto objects that others may read -- like story boards -- but
rather to make interventions into the world of human - nonhuman relations. To
either assist or resist such transformations.
Alberti
brings together archeology, gender and science studies to retheorize things,
objects, bodies, persons, knowledges, beings.
Objects can be considered co-participants
in social life. They can act as persons. Objects and bodies can be 'known' in
quite different and startling ways. This work comes from ethnographic
interpretations of indigenous models of ontologies of the body and things.
Bodies and things can be thought of as relational rather than fixed or innate.
They emerge through relations; they are not in some sense pre-given or prior to
them.
Eva
Hayward
Ciliated Bodies --
a ‘theory made’ and
an
immersion into thick apparatuses:
a diffracted encounter, an alternate economy
of visceral enmeshings of jellies, aquarium goers, human marine scientists and
aquarists, a motley of assorted display and reproductive equipment,
Hewlett-Packard technologies, Monterey Bay ecology/economy, public education,
and serious scientific inquiry.*
Hayward
engages
primary designer David Powell’s The
Drifter’s Gallery at the Monterey Bay Aquarium, [which] is shown to install a promise of immediate
and luminous experience of ‘jellyfish otherness,’ but delivers an account of
jellyfish as historically situated ‘actors’ within biocapitalism.
Hayward's
work spans new media, feminist technoscience studies, biology, cinema and
museum studies as well as video production and trans and queer studies. Eva
takes up instrumental, subjective and cognitive technologies enabled and
required by microscopy and camera in an essay
Enfolded Vision --
Refracting [the
film] the Love Life of the
Octopus:
Extreme close-ups as well as macro- and microscopic magnifications
produce a discourse on space and experience: defamiliarization and then
re-meeting on other terms.... Through their use of alternative imaging
technologies, Painlevé and Hamon produced films where animals act upon
spectators...accounts of human, animal, and apparatus encounters--not just as
mediums and instruments, but as active presences.
Hayward's
uses of tropes, metaphor, lyrical language, technoscientific analysis are put
to the service of trans and queer knowledges:
With its prefix all weighted with a
frighteningly beautiful sense of movement and convergence: transitions,
translations, transformations, transgenic, transportations, transactions,
transferences -- what does transfeminism do that queer feminism could not?
The
liberatory and the subjected are not essentialized as mutually exclusive, but
as immersed in each other, co-constituting species, whether companion or not:
Freedom --
initiative in shaping a narrative, a visible body, where one is able to engage and resist --
contradicts itself because one is really not free from the policing of the physical body--
coming into a transgender body -- can create a reality and disillusion in public spaces -- Narrative, flesh, is filled with memory, emotions, and complexity. Crafting a space for existence may involve unfolding history, mapping normative processes, and immersing a 'body' in vulnerability.
initiative in shaping a narrative, a visible body, where one is able to engage and resist --
contradicts itself because one is really not free from the policing of the physical body--
coming into a transgender body -- can create a reality and disillusion in public spaces -- Narrative, flesh, is filled with memory, emotions, and complexity. Crafting a space for existence may involve unfolding history, mapping normative processes, and immersing a 'body' in vulnerability.
Hayward's
analysis of current international independent film takes up transformations in
transnational traffic in
transgender...
too many turbulent currents and riptides that are involved in
the transformation...
about tongue twisters, about tricky transnational
translations. It suggests that the materiality of economies and experiences,
naming across national/cultural/historical boundaries produce layered
identities...
tease out the relevant questions of transcultural exchange--to
provide a tentative and vulnerable mapping of how all these categories cannot
avoid interpellating each other....*
Lemon
Nudibranch
naked lunge,
rippled splendor. What intimate work
and design went into this undulant thing:
a blouse of
yellow warts and
a thousand hot white needles.
What I love about pleasure is what I love about this damp sissy—lace
made alive and gorgeous:
flux, shift, alter, transpose, redefine.
Mutable verbs that cause stunning trouble
beneath the slashing
surface of
tide pools.
naked lunge,
rippled splendor. What intimate work
and design went into this undulant thing:
a blouse of
yellow warts and
a thousand hot white needles.
What I love about pleasure is what I love about this damp sissy—lace
made alive and gorgeous:
flux, shift, alter, transpose, redefine.
Mutable verbs that cause stunning trouble
beneath the slashing
surface of
tide pools.
Refusing Enlightenment, meeting with companion species
It is difficult to describe the breeding lines of
these knowledges. And indeed, they extend beyond my own knowledge so what I can
say is but a piece of a piece.
What I want to point out here are the layered
elements and enlivening metaphors in these projects, descriptions,
interventions, immersions, settings in spacetimes. They translate among
cognitions and political projects. I will only too simple-mindedly tease out
some of their informational bits, in this sound-bite type method you have now
experienced for this talking form and visual presentation, a version clearly
implicated in rather than innocent of, the layers of purification and
hybridization I alluded to earlier.
My and others' assemblage here takes a momentarily
purifying form: politics to the left, cognitions to the right. We will come
back to my little map here in the course of a short stroll.
There are more than one set of walks along this
beach. I have sometimes taken them with one person or another. While you cannot
do more than one walk at a time, you can connect them end to end, or transform
one to another, and then you cannot even tell which walk was which. And of course you can very definitely
bring along more than one person, some companion animals to run with, or search
out, or pick up the pieces or traces of.
The sly tricky wit enacted by technoscience analyst Bruno Latour begins with some
seeming definitions -- of translation, purification; in order to set some
conditions for ontologies, networks and criticism:
"the word 'modern' designates two sets of
entirely different practices which must remain distinct if they are to remain
effective, but have recently begun to be confused. The first set of practices,
by 'translation', creates mixtures between entirely new types of being, hybrids
of nature and culture. The second, by 'purification', creates two entirely
distinct ontological zones: that of human beings on the one hand; that of
nonhumans on the other. Without the first set [creating hybrids], the practices
of purification would be fruitless or pointless. Without the second [dividing
ontological zones], the work of translation would be slowed down, limited, or
even ruled out. The first set [of translations creating hybrids] corresponds to
what I have called networks; the second [set of purifications and
distinguishing ontologies] to what I shall call the modern critical
stance...."
But quickly Latour begins his reenaction, redresses the scene and alters spacetime:
"So long as we consider these two practices of
translation and purification separately, we are truly modern -- that is, we
willingly subscribe to the critical project, even though that project is developed only through the proliferations of hybrids
down below. As soon as we direct our attention simultaneously to the work of purification and the work of
hybridization, we immediately stop being wholly modern, and our future begins to change. At the same
time we stop having been modern, because we become retrospectively aware that
the two sets of practices have always already been at work in the historical
period that is ending. Our past begins to
change."
"Finally, if we have never been modern – at least in the way criticism tells the
story – the tortuous relations that we have maintained with the other
nature-cultures would also be transformed….
"No one has ever been modern. Modernity has
never begun.... This retrospective attitude, which deploys instead of
unveiling, adds instead of subtracting, fraternizes instead of denouncing,
sorts out instead of debunking, I characterize as nonmodern or amodern."
Hybrids
down below, upsetting critical projects, fraternizing in Trans Knowledges
The transformations of pasts and futures that
attending to those hybrids down below, to performing our workings of
purification and hybridization simultaneously
instead of misremembering each in favor of the other, is neither modern nor
post-modern.
Hybrids down below, upsetting critical projects,
fraternizing in Trans Knowledges, working the Gay rodeo for Queer scholarship,
kinging for Asian American and Women's studies, glocalizing Minoan figures,
Andean pots and gender theories, assembling apparatuses for enfolding visions
of instrumental, subjective and cognitive technologies among ciliated bodies –
these Trans Knowledges refuse Enlightenment, instead meeting with companion
species.
What happens when species meet?
I have strolled along that dog beach with Donna
Haraway, fog and sun shifting, causing us to squint and be dazzled. Donna's
father died recently and she reflected in an essay on "Able Bodies,"
upon his longlife companionship with crutches, wheelchairs, scooters, noticing
that
"Companion species are assemblages of living
and non-living 'species,' as well as human and nonhuman organisms."
What kinds of politics do Trans Knowledges model,
mirror, incite, alter, inflame, and articulate? What does it mean to live among
transformations whose outcomes, fantasies and realities are, taken in amodern
simultaneity, only too indigestible?
Haraway claims that indigestion has promises:
"Etching the adherent surfaces of contact
sites with the tracks necessary to holding together, acid indigestion – not
utopian critique – are the conditions of responsive co-constitutive
multi-species encounterings in the mortal, finite worlds called domestic, wild,
and feral. A robust appetite for life and a taste for excess are required to
fulfill the ethics and erotics of curiosity. Flourishing depends perhaps less
on eating well (pace Derrida) than on taking mutual partial digestion and a
great deal of regurgitation seriously: companion species, cum panis, mess mates at table."
So, when
the default is transformation, the hardest tasks require a lot of humor about
modesties that cannot also be quietisms: instead they have to be commitments to
engage even while yet refusing to pit what is in flux against what is stable or
attempting to stablize, within, say, the queer and the trans.
We
begin, very tentatively, to learn how mapping transformations as vulnerable
immersions might work, might work out, might be only too scary, or too
dangerous, or too necessary. It is hard to not notice that we usually cannot
really help predicting political futures as if we could by such understanding
control what to struggle against. Or for.
But we
share our stage, settings, performances, sensoria, reenactments among actants,
agencies, species, creating varying stabilities, some fragile, some robust.
Those customized assemblages, that co-constitution in shifting units of
analysis, layered in locals in globals,
These
are Trans Knowledges, the default is Transformation.
===
* Note (April 2013): with the permission of each scholar what is in italics in reference to their work is something in between a paraphrase and a quotation. I have put their direct words within quotation marks. But these bits italicized are intended to condense a series of quotable materials into something more than a paraphrase, closer to the spirit and languages each uses, but in a much shorter form than a quotation would be. In a spoken presentation this is possibly less problematic than in a written form. I asked permission to do this before the presentation itself and again before I put anything up on the web.
===
* Note (April 2013): with the permission of each scholar what is in italics in reference to their work is something in between a paraphrase and a quotation. I have put their direct words within quotation marks. But these bits italicized are intended to condense a series of quotable materials into something more than a paraphrase, closer to the spirit and languages each uses, but in a much shorter form than a quotation would be. In a spoken presentation this is possibly less problematic than in a written form. I asked permission to do this before the presentation itself and again before I put anything up on the web.
===