(poster by Javi Larrauri)
… only those who find themselves in opposition to the institutionalised Norm can play a fully critical role. In other words, only feminist self-consciousness and homosexual awareness  can give life to a vision of the world that is completely different from the male heterosexual one, and to a clear and revolutionary interpretation of important themes that have been obscured for centuries, if not actually proscribed, by patriarchal dogma and the absolutising of the Norm.
Mario Mieli, Towards a Gay Communism
Perhaps no society has ever known freedom to such a degree that it has been able to leave unattended the human body. Sexuality, gender and sex have served as matrices for the conceptualisation, organisation and control of human life, and again, perhaps universally, and in a quite remarkable diversity of ways. Indeed, to such an extent has this been the case that we can speak of regimes of sexuality and orders of gender. Under regimes of this kind, bodies are traced, mapped, fictioned as realities to be surveyed and controlled. And the apparatuses employed in this control then in turn help to sustain, overlap with, are available for use by, other systems of domestication. To contest such regimes is invariably therefore to challenge those united, broader powers of human government, too often force responses from higher or parallel strategies of domination. We may speak then of levels of control, whose intensity and extension complement, depend upon or animate other, wider or narrower dominations. A system’s overall capacity to respond and reproduce itself rests on the flexibility, adaptability and creativity of its different levels of power and their interaction. If, for instance, homosexual marriage is imagined as the basic unit for human-social reproduction, non-heterosexual relations are possibly a threat to that institution, its normative framework and the larger structure of which it forms a part. But this need not be ultimately threatening, for homosexuality may itself be framed in a changing, larger matrix, which with minor modifications leaves the overall social structure for the most part untouched. For example, the legalisation of gay marriage or gay adoption in europe or in the americas. In other words, there is nothing intrinsically revolutionary in the possibility or reality of gay marriage; its radical character, if such it possesses at all, will ultimately depend on the overall social context in which it is circumscribed. Gay marriage may even serve to reinforce other relationships power associated with marriage itself. Such marriage then places within these relations a population which had hitherto escaped them.
Regimes of power invest the body to secure the biological and social order of a society, a society of domination. No such society therefore can leave bodies free to move between identities. A gay politics or a trans-gay-lesbian-bi-queer politics perhaps then becomes radical, or at least more so, when it escapes the temptations of fixed identities of sexuality-gender-sex, when it animates a politics of permanent transgression of domesticated human existence, essential both to the control of bodies, as of social relations. What is called for is a rebellion of bodies and pleasures.
The Transmaricabollo (Transgafdyke) Assembly of 15M Madrid, on the occasion of this year’s Pride day-protest, takes a step in that direction …
Indigante Pride 2013
On that 28th of June of 1969, our New York City sisters were not riding parade floats. The Stonewall Uprising was not a procession; it was the beginning of a revolution. A mere two hundred transfagdykes, fed up with police harassment, let their rage explode against transfagdyke phobia, classism, hooker phobia and racism.
Today we leave our houses, our street corners, our sidewalks, our places for cruising, our friendly spaces, our usual hangouts and our work, to unite with the resistance. Because we are not going to let them continue to harass us, steal from us, attack us, chase us from our homes and our country. For our survival, we resist the neoliberal massacre and heteropatriarchal and fascist terrorism. Today, like yesterday, we continue to to cry out: NO PASARÁN!!!
Today also we continue to denounce the depoliticisation and the commodification of Pride, into which gay-lesbian entrepreneurship is falling, for its piece of the cake. They continue to offer us business, consumption, stupification. We are not however mere consumers, we are thinking minds and bodies, political subjects who will continue to annoy politically everywhere we can, whether they like it or not. We do not want emblematic transfagdyke neighbourhoods, like Chueca (Madrid) to continue to be transformed into elitist spaces for profit. We do not want entrepreneurial theme parks.
And we continue to struggle, with our sisters in Uganda, France, Turkey, Greece, Ecuador, Russia and in the rest of the world, against the rising tide of transfagdyke phobia. If they touch one of us, they touch us all!!!!
We are more hysterical than ever!!!! We will defend to the death our sovereignty over our uteruses; we will not permit their okupation, neither by the State nor by the Church. Take your rosaries from our ovaries!!! My body is mine and only mine!
We will okupy their medical clinics and their centres for gender assignment until they let us decide for ourselves when, how and why we change or do not change the name on our identity cards, take or do not take hormones, operate or do not operate on our bodies. It is their transphobia that makes us sick, and not the clothes, the names and surnames, that we decide to use each day. My body is mine and only mine!
We will take the streets again and again until we put an end to the police aggression and harassment of female and male hookers, until the rights of sex workers are recognised. The indignant are those who sign eviction orders, not those who sell company and pleasure. No aggression without a response. My body is mine and only mine!
You cannot cure us of our deviations; we neither believe in your normality, nor in your rectitude. You throw us into the streets to make of our right to a shelter a business, even at the cost of social exclusion. But it is we who are going to evict the Congress, the palace of the Zarzuela and the cathedral of Almudena. We are fed up with your corruption, tired of seeing how you steal our public money while you tire us with the mantra of holy austerity.
But this, yes, you want us to remain silent in the streets; you stamp out our protests and instil fear in our media. But we will not be silenced, nor will we cease to speak, regardless of how often we are stopped for police identifications, detained and fined.
We will continue to denounce the fascist Royal Decree which leaves without health coverage all of those without legal residence papers. We will not wait to see how the numbers of infectious diseases, cases of syphilis, tuberculoses and racism explode. We do not want to purchase antiviral medication on the black market, nor return to telling the stories of HIV positive persons killed for lack of medical attention. We will not stand by idly watching while our public health care system is dismantled.
We will stop the destruction of public education and confront the franquista Wert Law [the recent conservative and neo-liberal educational reform in spain]. We will not allow homophobia to continue to be fed in colleges and institutions, with the complicity of the catholic church. We will take the church from our classrooms. Because we are fed up with the harassment of transfagdyke students and teachers, fed up with the fact that our families are systematically rendered invisible. Because we need to study and to educate ourselves as critical citizens in the face of the system and because we will not remain idle as they invite us to leave our studies or to immigrate to continue our education, our research, our professions, because of the presumed lack of public money.
With Pride, from below and from the struggle in the streets. A Pride of denunciation, because Pride is protest, is anger and is rage. Rage against this financial, neo-liberal, neo-colonial fascist coup d’état. Anger against a capitalism that seeks to re-constitute itself, but at the cost of the destruction and annihilation of any possibility for a dignified life. Protest against those policies that aim to privatise all, from common goods to our very bodies. Bodies which resist and rebel against the bullshit of the church and the bullshit of the police.
Now, more than ever, a collective struggle is necessary, to join transfagdykehooker forces, to pester everywhere, to be more dangerous, scandalous and angry than ever before. They will not be able to silence us.
TRANSFAGDYKES IN THE RESISTANCE AGAINST FASCISM ¡¡¡NO PASARÁN!!!!
(From the 15M Madrid Asamblea Transmaricabollo)
And a short text by Beatriz Preciado, posted on UniNomade (26/01/2013) …
We say REVOLUTION
It seems that the old gurus of colonial Europe are bent on wanting to explain to the activists of the Occupy, Indignados, dis-trans-queer-lesbian-intersex and post-porn movements that we cannot be revolutionary because we have no ideology. They say ‘ideology’ exactly like my mother said ‘husband’. Well, we need neither ideologies nor husbands. We, new feminists, need no husbands because we are not women. We need no ideologies because we are not a people. Neither communism not liberalism, No catho-muslim-jewish refrain. We speak another language. They say representation. We say experimentation. They say identity. We say multitude. They say patrol the banlieues. We say, mestizise the city. They say debt. We say sexual cooperation and somatic interdependence. They say human capital. We say multi-species alliance. They say horsemeat. We say let’s ride horses to escape the global slaughter together. They say power. We say potential. They say integration. We say open source, they say man-woman, White-Black, human-animal, homosexual-heterosexual, Israel-Palestine. We say do you know that your apparatus of truth production no longer works? How many Galileos will take, this time, to get us to re-learn to name things and ourselves? They wage an economic war on us by swinging their neoliberal, digital machetes. But we are not going to mourn the end of the Welfare State – since the Welfare State was also the psychiatric hospital, the centre for the integration of the disabled, the prison, the patriarchal-colonial heterocentric school. It’s time to put Foucault on a dis-queer diet and to write the Death of the Clinic. It’s time to invite Marx to an eco-sexual workshop. We cannot play the card of the disciplinary State against the neoliberal market. Both have already made a deal: in the new Europe, the market is the only reason of government whose only function is now to recreate the fiction of national identity on the basis of securitarian fear. We do not want to be defined either as cognitive workers or pharmacopornographic consumers. We are neither Facebook, nor Shell, nor Nestlé, nor Pfizer-Wyeth. We do not want to produce either French or European. We are the living, decentralized network. We reject a citizenship defined by our power of production or reproduction, we want a total citizenship defined by the sharing of techniques, fluids, seeds, water, knowledge…. They say that the new clean war will be waged with drones. We want to make love with drones. Our insurrection is peace, total affect. They say crisis. We say revolution.
(Translation Tiziana Terranova)