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Wednesday, October 13, 2010

Performing Transgender Rage — My Words To Victor Frankenstein Above the Village of Chamounix zine

not yr cister press
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mywordstofrank.pdf2.66 MB
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From My Words To Victor Frankenstein Above the Village of Chamounix — Performing Transgender Rage by Susan Stryker
(link to full text)
Ms. Stryker explores the evolution of her own feelings about transsexual embodiment and ultimately reclaims the word “monster” (!) for herself and for any transgender persons courageous enough to follow her path. A challenging but rewarding work, My Words… first appeared in Volume 1, #3 of GLQ.


The following work is a textual adaptation of a performance piece originally presented at “Rage Across the Disciplines,” an arts, humanities, and social sciences conference held June 10-12, 1993, at California State University, San Marcos. The interdisciplinary nature of the conference, its theme, and the organizers’ call for both performances and academic papers inspired me to be creative in my mode of presenting a topic then much on my mind. As a member of Transgender Nation — a militantly queer, direct action transsexual advocacy group —I was at the time involved in organizing a disruption and protest at the American Psychiatric Association’s 1993 annual meeting in San Francisco. A good deal of the discussion at our planning meetings concerned how to harness the intense emotions emanating from transsexual experience — especially rage — and mobilize them into effective political actions. I was intrigued by the prospect of critically examining this rage in a more academic setting through an idiosyncratic application of the concept of gender performativity. My idea was to perform self-consciously a queer gender rather than simply talk about it, thus embodying and enacting the concept simultaneously under discussion. I wanted the formal structure of the work to express a transgender aesthetic by replicating our abrupt, often jarring transitions between genders — challenging generic classification with the forms of my words just as my transsexuality challenges the conventions of legitimate gender and my performance in the conference room challenged the boundaries of acceptable academic discourse. During the performance, I stood at the podium wearing genderfuck drag — combat boots, threadbare Levi 501s over a black lace body suit, a shredded Transgender Nation T-shirt with the neck and sleeves cut out, a pink triangle, quartz crystal pendant, grunge metal jewelry, and a six-inch long marlin hook dangling around my neck on a length of heavy stainless steel chain. I decorated the set by draping my black leather biker jacket over my chair at the panelists’ table. The jacket had handcuffs on the left shoulder, rainbow freedom rings on the right side lacings, and Queer Nation-style stickers reading SEX CHANGE, DYKE, and FUCK YOUR TRANSPHOBIA plastered on the back.


The transsexual body is an unnatural body. It is the product of medical science. It is a technological construction. It is flesh torn apart and sewn together again in a shape other than that in which it was born. In these circumstances, I find a deep affinity between myself as a transsexual woman and the monster in Mary Shelley’s Frankenstein. Like the monster, I am too often perceived as less than fully human due to the means of my embodiment; like the monster’s as well, my exclusion from human community fuels a deep and abiding rage in me that I, like the monster, direct against the conditions in which I must struggle to exist.
I am not the first to link Frankenstein’s monster and the transsexual body. Mary Daly makes the connection explicit by discussing transsexuality in “Boundary Violation and the Frankenstein Phenomenon,” in which she characterizes transsexuals as the agents of a “necrophilic invasion” of female space (69-72). Janice Raymond, who acknowledges Daly as a formative influence, is less direct when she says that “the problem of transsexuality would best be served by morally mandating it out of existence,” but in this statement she nevertheless echoes Victor Frankenstein’s feelings toward the monster: “Begone, vile insect, or rather, stay, that I may trample you to dust. You reproach me with your creation” (Raymond 178; Shelley 95). It is a commonplace of literary criticism to note that Frankenstein’s monster is his own dark, romantic double, the alien Other he constructs and upon which he projects all he cannot accept in himself; indeed, Frankenstein calls the monster “my own vampire, my own spirit set loose from the grave” (Shelley 74). Might I suggest that Daly, Raymond and others of their ilk similarly construct the transsexual as their own particular golem? (1)
The attribution of monstrosity remains a palpable characteristic of most lesbian and gay representations of transsexuality, displaying in unnerving detail the anxious, fearful underside of the current cultural fascination with transgenderism. (2) Because transsexuality more than any other transgender practice or identity represents the prospect of destabilizing the foundational presupposition of fixed genders upon which a politics of personal identity depends, people who have invested their aspirations for social justice in identitarian movements say things about us out of sheer panic that, if said of other minorities, would see print only in the most hate-riddled, white supremacist, Christian fascist rags. To quote extensively from one letter to the editor of a popular San Francisco gay/lesbian periodical:
I consider transsexualism to be a fraud, and the participants in it . . . perverted. The transsexual [claims] he/she needs to change his/her body in order to be his/her “true self.” Because this “true self” requires another physical form in which to manifest itself, it must therefore war with nature. One cannot change one’s gender. What occurs is a cleverly manipulated exterior: what has been done is mutation. What exists beneath the deformed surface is the same person who was there prior to the deformity. People who break or deform their bodies [act] out the sick farce of a deluded, patriarchal approach to nature, alienated from true being.
Referring by name to one particular person, self-identified as a transsexual lesbian, whom she had heard speak in a public forum at the San Francisco Women’s Building, the letter-writer went on to say:
When an estrogenated man with breasts loves a woman, that is not lesbianism, that is mutilated perversion. [This individual] is not a threat to the lesbian community, he is an outrage to us. He is not a lesbian, he is a mutant man, a self-made freak, a deformity, an insult. He deserves a slap in the face. After that, he deserves to have his body and mind made well again. (3)
When such beings as these tell me I war with nature, I find no more reason to mourn my opposition to them — or to the order they claim to represent — than Frankenstein’s monster felt in its enmity to the human race. I do not fall from the grace of their company — I roar gleefully away from it like a Harley-straddling, dildo-packing leatherdyke from hell.The stigmatization fostered by this sort of pejorative labelling is not without consequence. Such words have the power to destroy transsexual lives. On January 5, 1993, a 22-year-old pre-operative transsexual woman from Seattle, Filisa Vistima, wrote in her journal, “I wish I was anatomically ‘normal’ so I could go swimming. . . . But no, I’m a mutant, Frankenstein’s monster.” Two months later Filisa Vistima committed suicide. What drove her to such despair was the exclusion she experienced in Seattle’s queer community, some members of which opposed Filisa’s participation because of her transsexuality — even though she identified as and lived as a bisexual woman. The Lesbian Resource Center where she served as a volunteer conducted a survey of its constituency to determine whether it should stop offering services to male-to-female transsexuals. Filisa did the data entry for tabulating the survey results; she didn’t have to imagine how people felt about her kind. The Seattle Bisexual Women’s Network announced that if it admitted transsexuals the SBWN would no longer be a women’s organization. “I’m sure,” one member said in reference to the inclusion of bisexual transsexual women, 4 6 the boys can take care of themselves.” Filisa Vistima was not a boy, and she found it impossible to take care of herself. Even in death she found no support from the community in which she claimed membership. “Why didn’t Filisa commit herself for psychiatric care?” asked a columnist in the Seattle Gay News. “Why didn’t Filisa demand her civil rights?” In this case, not only did the angry villagers hound their monster to the edge of town, they reproached her for being vulnerable to the torches. Did Filisa Vistima commit suicide, or did the queer community of Seattle kill her? (4)
I want to lay claim to the dark power of my monstrous identity without using it as a weapon against others or being wounded by it myself. I will say this as bluntly as I know how: I am a transsexual, and therefore I am a monster. Just as the words “dyke,” “fag,” “queer,” “slut,” and “whore” have been reclaimed, respectively, by lesbians and gay men, by anti-assimilationist sexual minorities, by women who pursue erotic pleasure, and by sex industry workers, words like “creature,” “monster,” and “unnatural” need to be reclaimed by the transgendered. By embracing and accepting them, even piling one on top of another, we may dispel their ability to harm us. A creature, after all, in the dominant tradition of Western European culture, is nothing other than a created being, a made thing. The affront you humans take at being called a “creature” results from the threat the term poses to your status as “lords of creation,” beings elevated above mere material existence. As in the case of being called “it,” being called a “creature” suggests the lack or loss of a superior personhood. I find no shame, however, in acknowledging my egalitarian relationship with non-human material Being; everything emerges from the same matrix of possibilities. “Monster” is derived from the Latin noun monstrum, “divine portent,” itself formed on the root of the verb monere, “to warn.” It came to refer to living things of anomalous shape or structure, or to fabulous creatures like the sphinx who were composed of strikingly incongruous parts, because the ancients considered the appearance of such beings to be a sign of some impending supernatural event. Monsters, like angels, functioned as messengers and heralds of the extraordinary. They served to announce impending revelation, saying, in effect, “Pay attention; something of profound importance is happening.”
Hearken unto me, fellow creatures. I who have dwelt in a form unmatched with my desire, I whose flesh has become an assemblage of incongruous anatomical parts, I who achieve the similitude of a natural body only through an unnatural process, I offer you this warning: the Nature you bedevil me with is a lie. Do not trust it to protect you from what I represent, for it is a fabrication that cloaks the groundlessness of the privilege you seek to maintain for yourself at my expense. You are as constructed as me; the same anarchic Womb has birthed us both. I call upon you to investigate your nature as I have been compelled to confront mine. I challenge you to risk abjection and flourish as well as have I. Heed my words, and you may well discover the seams and sutures in yourself.


In answer to the question he poses in the title of his recent essay, “What is a Monster? (According to Frankenstein),” Peter Brooks suggests that, whatever else a monster might be, it “may also be that which eludes gender definition” (219). Brooks reads Mary Shelley’s story of an overreaching scientist and his troublesome creation as an early dissent from the nineteenth-century realist literary tradition, which had not yet attained dominance as a narrative form. He understands Frankenstein to unfold textually through a narrative strategy generated by tension between a visually oriented epistemology, on the one hand, and another approach to knowing the truth of bodies that privileges verbal linguisticality, on the other (199-200). Knowing by seeing and knowing by speaking/hearing are gendered, respectively, as masculine and feminine in the critical framework within which Brooks operates. Considered in this context, Shelley’s text is informed by — and critiques from a woman’s point of view — the contemporary reordering of knowledge brought about by the increasingly compelling truth claims of Enlightenment science. The monster problematizes gender partly through its failure as a viable subject in the visual field; though referred to as “he,” it thus offers a feminine, and potentially feminist, resistance to definition by a phallicized scopophilia. The monster accomplishes this resistance by mastering language in order to claim a position as a speaking subject and enact verbally the very subjectivity denied it in the specular realm.
Transsexual monstrosity, however, along with its affect, transgender rage, can never claim quite so secure a means of resistance because of the inability of language to represent the transgendered subject’s movement over time between stably gendered positions in a linguistic structure. Our situation effectively reverses the one encountered by Frankenstein’s monster. Unlike the monster, we often successfully cite the culture’s visual norms of gendered embodiment. This citation becomes a subversive resistance when, through a provisional use of language, we verbally declare the unnaturalness of our claim to the subject positions we nevertheless occupy. (6)
The prospect of a monster with a life and will of its own is a principal source of horror for Frankenstein. The scientist has taken up his project with a specific goal in mind — nothing less than the intent to subject nature completely to his power. He finds a means to accomplish his desires through modern science, whose devotees, it seems to him, “have acquired new and almost unlimited powers; they can command the thunders of heaven, mimic the earthquake, and even mock the invisible world with its shadows. . . . More, far more, will I achieve,” thought Frankenstein. “I will pioneer a new way, explore unknown powers, and unfold to the world the deepest mysteries of creation” (Shelley 47). The fruit of his efforts is not, however, what Frankenstein anticipated. The rapture he expected to experience at the awakening of his creature turned immediately to dread. “I saw the dull yellow eyes of the creature open. His jaws opened, and he muttered some inarticulate sounds, while a grin wrinkled his cheeks. He might have spoken, but I did not hear; one hand was stretched out, seemingly to detain me, but I escaped” (Shelley 56, 57). The monster escapes, too, and parts company with its maker for a number of years. In the interim, it learns something of its situation in the world, and rather than bless its creator, the monster curses him. The very success of Mary Shelley’s scientist in his self-appointed task thus paradoxically proves its futility: rather than demonstrate Frankenstein’s power over materiality, the newly enlivened body of the creature attests to its maker’s failure to attain the mastery he sought. Frankenstein cannot control the mind and feelings of the monster he makes. It exceeds and refutes his purposes.
My own experience as a transsexual parallels the monster’s in this regard. The consciousness shaped by the transsexual body is no more the creation of the science that refigures its flesh than the monster’s mind is the creation of Frankenstein. The agenda that produced hormonal and surgical sex reassignment techniques is no less pretentious, and no more noble, than Frankenstein’s. Heroic doctors still endeavor to triumph over nature. The scientific discourse that produced sex reassignment techniques is inseparable from the pursuit of immortality through the perfection of the body, the fantasy of total mastery through the transcendence of an absolute limit, and the hubristic desire to create life itself. (7) Its genealogy emerges from a metaphysical quest older than modern science, and its cultural politics are aligned with a deeply conservative attempt to stabilize gendered identity in service of the naturalized heterosexual order.
None of this, however, precludes medically constructed transsexual bodies from being viable sites of subjectivity. Nor does it guarantee the compliance of subjects thus embodied with the agenda that resulted in a transsexual means of embodiment. As we rise up from the operating tables of our rebirth, we transsexuals are something more, and something other, than the creatures our makers intended us to be. Though medical techniques for sex reassignment are capable of crafting bodies that satisfy the visual and morphological criteria that generate naturalness as their effect, engaging with those very techniques produces a subjective experience that belies the naturalistic effect biomedical technology can achieve. Transsexual embodiment, like the embodiment of the monster, places its subject in an unassimilable, antagonistic, queer relationship to a Nature in which it must nevertheless exist.
Frankenstein’s monster articulates its unnatural situation within the natural world with far more sophistication in Shelley’s novel than might be expected by those familiar only with the version played by Boris Karloff in James Whale’s classic films from the 1930s. Film critic Vito Russo suggests that Whale’s interpretation of the monster was influenced by the fact that the director was a closeted gay man at the time he made his Frankenstein films. The pathos he imparted to his monster derived from the experience of his own hidden sexual identity. (8) Monstrous and unnatural in the eyes of the world, but seeking only the love of his own kind and the acceptance of human society, Whale’s creature externalizes and renders visible the nightmarish loneliness and alienation that the closet can breed. But this is not the monster who speaks to me so potently of my own situation as an openly transsexual being. I emulate instead Mary Shelley’s literary monster, who is quick-witted, agile, strong, and eloquent.
In the novel, the creature flees Frankenstein’s laboratory and hides in the solitude of the Alps, where, by stealthy observation of the people it happens to meet, it gradually acquires a knowledge of language, literature, and the conventions of European society. At first it knows little of its own condition. “I had never yet seen a being resembling me, or who claimed any intercourse with me,” the monster notes. “What did this mean? Who was I? What was I? Whence did I come? What was my destination? These questions continually recurred, but I was unable to solve them.” (Shelley 116, 130). Then, in the pocket of the jacket it took as it fled the laboratory, the monster finds Victor Frankenstein’s journal, and learns the particulars of its creation. “I sickened as I read,” the monster says. “Increase of knowledge only discovered to me what a wretched outcast I was.” (Shelley 124, 125).
Upon learning its history and experiencing the rejection of all to whom it reached out for companionship, the creature’s life takes a dark turn. “My feelings were those of rage and revenge,” the monster declares. “I, like the arch-fiend, bore a hell within me” (130). It would have been happy to destroy all of Nature, but it settles, finally, on a more expedient plan to murder systematically all those whom Victor Frankenstein loves. Once Frankenstein realizes that his own abandoned creation is responsible for the deaths of those most dear to him, he retreats in remorse to a mountain village above his native Geneva to ponder his complicity in the crimes the monster has committed. While hiking on the glaciers in the shadow of Mont Blanc, above the village of Chamounix, Frankenstein spies a familiar figure approaching him across the ice. Of course, it is the monster, who demands an audience with its maker. Frankenstein agrees, and the two retire together to a mountaineer’s cabin. There, in a monologue that occupies nearly a quarter of the novel, the monster tells Frankenstein the tale of its creation from its own point of view, explaining to him how it became so enraged.
These are my words to Victor Frankenstein, above the village of Chamounix. Like the monster, I could speak of my earliest memories, and how I became aware of my difference from everyone around me. I can describe how I acquired a monstrous identity by taking on the label “transsexual” to name parts of myself that I could not otherwise explain. I, too, have discovered the journals of the men who made my body, and who have made the bodies of creatures like me since the 1930s. I know in intimate detail the history of this recent medical intervention into the enactment of transgendered subjectivity; science seeks to contain and colonize the radical threat posed by a particular transgender strategy of resistance to the coerciveness of gender: physical alteration of the genitals. (9) I live daily with the consequences of medicine’s definition of my identity as an emotional disorder. Through the filter of this official pathologization, the sounds that come out of my mouth can be summarily dismissed as the confused ranting of a diseased mind.
Like the monster, the longer I live in these conditions, the more rage I harbor. Rage colors me as it presses in through the pores of my skin, soaking in until it becomes the blood that courses through my beating heart. It is a rage bred by the necessity of existing in external circumstances that work against my survival. But there is yet another rage within.


Kim sat between my spread legs, her back to me, her tailbone on the edge of the table. Her left hand gripped my thigh so hard the bruises are still there a week later. Sweating and bellowing, she pushed one last time and the baby finally came. Through my lover’s back, against the skin of my own belly, I felt a child move out of another woman’s body and into the world. Strangers’ hands snatched it away to suction the sticky green meconium from its airways. “It’s a girl,” somebody said. Paul, I think. Why, just then, did a jumble of dark, unsolicited feelings emerge wordlessly from some quiet back corner of my mind? This moment of miracles was not the time to deal with them. I pushed them back, knowing they were too strong to avoid for long.
After three days we were all exhausted, slightly disappointed that complications had forced us to go to Kaiser instead of having the birth at home. I wonder what the hospital staff thought of our little tribe swarming all over the delivery room: Stephanie, the midwife; Paul, the baby’s father; Kim’s sister Gwen; my son Wilson and me; and the two other women who make up our family, Anne and Heather. And of course Kim and the baby. She named her Denali, after the mountain in Alaska. I don’t think the medical folks had a clue as to how we all considered ourselves to be related to each other. When the labor first began we all took turns shifting between various supporting roles, but as the ordeal progressed we settled into a more stable pattern. I found myself acting as birth coach. Hour after hour, through dozens of sets of contractions, I focused everything on Kim, helping her stay in control of her emotions as she gave herself over to this inexorable process, holding on to her eyes with mine to keep the pain from throwing her out of her body, breathing every breath with her, being a companion. I participated, step by increasingly intimate step, in the ritual transformation of consciousness surrounding her daughter’s birth. Birth rituals work to prepare the self for a profound opening, an opening as psychic as it is corporeal. Kim’s body brought this ritual process to a dramatic resolution for her, culminating in a visceral, cathartic experience. But my body left me hanging. I had gone on a journey to the point at which my companion had to go on alone, and I needed to finish my trip for myself. To conclude the birth ritual I had participated in, I needed to move something in me as profound as a whole human life.
I floated home from the hospital, filled with a vital energy that wouldn’t discharge. I puttered about until I was alone: my ex had come over for Wilson; Kim and Denali were still at the hospital with Paul; Stephanie had gone, and everyone else was out for a much-needed walk. Finally, in the solitude of my home, I burst apart like a wet paper bag and spilled the emotional contents of my life through the hands I cupped like a sieve over my face. For days, as I had accompanied my partner on her journey, I had been progressively opening myself and preparing to let go of whatever was deepest within. Now everything in me flowed out, moving up from inside and out through my throat, my mouth because these things could never pass between the lips of my cunt. I knew the darkness I had glimpsed earlier would reemerge, but I had vast oceans of feeling to experience before that came up again.
Simple joy in the presence of new life came bubbling out first, wave after wave of it. I was so incredibly happy. I was so in love with Kim, had so much admiration for her strength and courage. I felt pride and excitement about the queer family we were building with Wilson, Anne, Heather, Denali, and whatever babies would follow. We’ve all tasted an exhilarating possibility in communal living and these nurturing, bonded kinships for which we have no adequate names. We joke about pioneering on a reverse frontier: venturing into the heart of civilization itself to reclaim biological reproduction from heterosexism and free it for our own uses. We’re fierce; in a world of “traditional family values,” we need to be.
Sometimes, though, I still mourn the passing of old, more familiar ways. It wasn’t too long ago that my ex and I were married, woman and man. That love had been genuine, and the grief over its loss real. I had always wanted intimacy with women more than intimacy with men, and that wanting had always felt queer to me. She needed it to appear straight. The shape of my flesh was a barrier that estranged me from my desire. Like a body without a mouth, I was starving in the midst of plenty. I would not let myself starve, even if what it took to open myself for a deep connectedness cut off the deepest connections I actually had. So I abandoned one life and built this new one. The fact that she and I have begun getting along again, after so much strife between us, makes the bitterness of our separation somewhat sweet. On the day of the birth, this past loss was present even in its partial recovery; held up beside the newfound fullness in my life, it evoked a poignant, hopeful sadness that inundated me.
Frustration and anger soon welled up in abundance. In spite of all I’d accomplished, my identity still felt so tenuous. Every circumstance of life seemed to conspire against me in one vast, composite act of invalidation and erasure. In the body I was born with, I had been invisible as the person I considered myself to be; I had been invisible as a queer while the form of my body made my desires look straight. Now, as a dyke I am invisible among women; as a transsexual, I am invisible among dykes. As the partner of a new mother, I am often invisible as a transsexual, a woman, and a lesbian. I’ve lost track of the friends and acquaintances these past nine months who’ve asked me if I was the father. It shows so dramatically how much they simply don’t get what I’m doing with my body. The high price of whatever visible, intelligible, self-representation I have achieved makes the continuing experience of invisibility maddeningly difficult to bear.
The collective assumptions of the naturalized order soon overwhelmed me. Nature exerts such a hegemonic oppression. Suddenly I felt lost and scared, lonely and confused. How did that little Mormon boy from Oklahoma I used to be grow up to be a transsexual leatherdyke in San Francisco with a Berkeley Ph.D.? Keeping my bearings on such a long and strange trip seemed a ludicrous proposition. Home was so far gone behind me it was gone forever, and there was no place to rest. Battered by heavy emotions, a little dazed, I felt the inner walls that protect me dissolve to leave me vulnerable to all that could harm me. I cried, and abandoned myself to abject despair over what gender had done to me.
Everything’s fucked up beyond all recognition. This hurts too much to go on. I came as close today as I’ll ever come to giving birth — literally. My body can’t do that; I can’t even bleed without a wound, and yet I claim to be a woman. How? Why have I always felt that way? I’m such a goddamned freak. I can never be a woman like other women, but I could never be a man. Maybe there really is no place for me in all creation. I’m so tired of this ceaseless movement. I do war with nature. I am alienated from Being. I’m a self-mutilated deformity, a pervert, a mutant, trapped in monstrous flesh. God, I never wanted to be trapped again. I’ve destroyed myself. I’m falling into darkness I am falling apart.
I enter the realm of my dreams. I am underwater, swimming upwards It is dark. I see a shimmering light above me. I break through the plane of the water’s surface with my lungs bursting. I suck for air — and find only more water. My lungs are full of water. Inside and out I am surrounded by it. Why am I not dead if there is no difference between me and what I am in? There is another surface above me and I swim frantically towards it. I see a shimmering light. I break the plane of the water’s surface over and over and over again. This water annihilates me. I cannot be, and yet — an excruciating impossibility — I am. I will do anything not to be here.
I will swim forever.
I will die for eternity.
I will learn to breathe water.
I will become the water.
If I cannot change my situation I will change myself.
In this act of magical transformation
I recognize myself again.
I am groundless and boundless movement.
I am a furious flow.
I am one with the darkness and the wet.
And I am enraged.
Here at last is the chaos I held at bay.
Here at last is my strength.
I am not the water –
I am the wave,
and rage
is the force that moves me.
gives me back my body
as its own fluid medium.
punches a hole in water
around which I coalesce
to allow the flow to come through me.
constitutes me in my primal form.
It throws my head back
pulls my lips back over my teeth
opens my throat
and rears me up to howl: : and no sound dilutes
the pure quality of my rage.
No sound
in this place without language
my rage is a silent raving.
throws me back at last
into this mundane reality
in this transfigured flesh
that aligns me with the power of my Being.
In birthing my rage,
my rage has rebirthed me.


A formal disjunction seems particularly appropriate at this moment because the affect I seek to examine critically, what I’ve termed “transgender rage,” emerges from the interstices of discursive practices and at the collapse of generic categories. The rage itself is generated by the subject’s situation in a field governed by the unstable but indissoluble relationship between language and materiality, a situation in which language organizes and brings into signification matter that simultaneously eludes definitive representation and demands its own perpetual rearticulation in symbolic terms. Within this dynamic field the subject must constantly police the boundary constructed by its own founding in order to maintain the fictions of “inside” and “outside” against a regime of signification/materialization whose intrinsic instability produces the rupture of subjective boundaries as one of its regular features. The affect of rage as I seek to define it is located at the margin of subjectivity and the limit of signification. It originates in recognition of the fact that the “outsideness” of a materiality that perpetually violates the foreclosure of subjective space within a symbolic order is also necessarily “inside” the subject as grounds for the materialization of its body and the formation of its bodily ego.
This primary rage becomes specifically transgender rage when the inability to foreclose the subject occurs through a failure to satisfy norms of gendered embodiment. Transgender rage is the subjective experience of being compelled to transgress what Judith Butler has referred to as the highly gendered regulatory schemata that determine the viability of bodies, of being compelled to enter a “domain of abjected bodies, a field of deformation” that in its unlivability encompasses and constitutes the realm of legitimate subjectivity (16). Transgender rage is a queer fury, an emotional response to conditions in which it becomes imperative to take up, for the sake of one’s own continued survival as a subject, a set of practices that precipitates one’s exclusion from a naturalized order of existence that seeks to maintain itself as the only possible basis for being a subject. However, by mobilizing gendered identities and rendering them provisional, open to strategic development and occupation, this rage enables the establishment of subjects in new modes, regulated by different codes of intelligibility. Transgender rage furnishes a means for disidentification with compulsorily assigned subject positions. It makes the transition from one gendered subject position to another possible by using the impossibility of complete subjective foreclosure to organize an outside force as an inside drive, and vice versa. Through the operation of rage, the stigma itself becomes the source of transformative power. (10)
I want to stop and theorize at this particular moment in the text because in the lived moment of being thrown back from a state of abjection in the aftermath of my lover’s daughter’s birth, I immediately began telling myself a story to explain my experience. I started theorizing, using all the conceptual tools my education had put at my disposal. Other true stories of those events could undoubtedly be told, but upon my return I knew for a fact what lit the fuse to my rage in the hospital delivery room. It was the non-consensuality of the baby’s gendering. You see, I told myself, wiping snot off my face with a shirt sleeve, bodies are rendered meaningful only through some culturally and historically specific mode of grasping their physicality that transforms the flesh into a useful artifact. Gendering is the initial step in this transformation, inseparable from the process of forming an identity by means of which we’re fitted to a system of exchange in a heterosexual economy. Authority seizes upon specific material qualities of the flesh, particularly the genitals, as outward indication of future reproductive potential, constructs this flesh as a sign, and reads it to enculturate the body. Gender attribution is compulsory; it codes and deploys our bodies in ways that materially affect us, yet we choose neither our marks nor the meanings they carry. (11) This was the act accomplished between the beginning and the end of that short sentence in the delivery room: “It’s a girl.” This was the act that recalled all the anguish of my own struggles with gender. But this was also the act that enjoined my complicity in the non-consensual gendering of another. A gendering violence is the founding condition of human subjectivity; having a gender is the tribal tattoo that makes one’s personhood cognizable. I stood for a moment between the pains of two violations, the mark of gender and the unlivability of its absence. Could I say which one was worse? Or could I only say which one I felt could best be survived?
How can finding one’s self prostrate and powerless in the presence of the Law of the Father not produce an unutterable rage? What difference does it make if the father in this instance was a pierced, tatooed, purple-haired punk fag anarchist who helped his dyke friend get pregnant? Phallogocentric language, not its particular speaker, is the scalpel that defines our flesh. I defy that Law in my refusal to abide by its original decree of my gender. Though I cannot escape its power, I can move through its medium. Perhaps if I move furiously enough, I can deform it in my passing to leave a trace of my rage. I can embrace it with a vengeance to rename myself, declare my transsexuality, and gain access to the means of my legible reinscription. Though I may not hold the stylus myself, I can move beneath it for my own deep self-sustaining pleasures.
To encounter the transsexual body, to apprehend a transgendered consciousness articulating itself, is to risk a revelation of the constructedness of the natural order. Confronting the implications of this constructedness can summon up all the violation, loss, and separation inflicted by the gendering process that sustains the illusion of naturalness. My transsexual body literalizes this abstract violence. As the bearers of this disquieting news, we transsexuals often suffer for the pain of others, but we do not willingly abide the rage of others directed against us. And we do have something else to say, if you will but listen to the monsters: the possibility of meaningful agency and action exists, even within fields of domination that bring about the universal cultural rape of all flesh. Be forewarned, however, that taking up this task will remake you in the process.
By speaking as a monster in my personal voice, by using the dark, watery images of Romanticism and lapsing occasionally into its brooding cadences and grandiose postures, I employ the same literary techniques Mary Shelley used to elicit sympathy for her scientist’s creation. Like that creature, I assert my worth as a monster in spite of the conditions my monstrosity requires me to face, and redefine a life worth living. I have asked the Miltonic questions Shelley poses in the epigraph of her novel: “Did I request thee, Maker, from my clay to mould me man? Did I solicit thee from darkness to promote me?” With one voice, her monster and I answer “no” without debasing ourselves, for we have done the hard work of constituting ourselves on our own terms, against the natural order. Though we forego the privilege of naturalness, we are not deterred, for we ally ourselves instead with the chaos and blackness from which Nature itself spills forth. (12)
If this is your path, as it is mine, let me offer whatever solace you may find in this monstrous benediction: May you discover the enlivening power of darkness within yourself. May it nourish your rage. May your rage inform your actions, and your actions transform you as you struggle to transform your world.


1. While this comment is intended as a monster’s disdainful dismissal, it nevertheless alludes to a substantial debate on the status of transgender practices and identities in lesbian feminism. H. S. Rubin, in a sociology dissertation in progress at Brandeis University, argues that the pronounced demographic upsurge in the female-to-male transsexual population during the 1970s and 1980s is directly related to the ascendancy within lesbianism of a “cultural feminism” that disparaged and marginalized practices smacking of an unliberated “gender inversion” model of homosexuality — especially the butch-femme roles associated with working-class lesbian bar culture. Cultural feminism thus consolidated a lesbian-feminist alliance with heterosexual feminism on a middle-class basis by capitulating to dominant ideologies of gender. The same suppression of transgender aspects of lesbian practice, I would add, simultaneously raised the spectre of male-to-female transsexual lesbians as a particular threat to the stability and purity of nontranssexual lesbian-feminist identity. See Echols for the broader context of this debate, and Raymond for the most vehement example of the anti-transgender position.
2. The current meaning of the term “transgender” is a matter of some debate. The word was originally coined as a noun in the 1970s by people who resisted categorization as either transvestites or transsexuals, and who used the term to describe their own identity. Unlike transsexuals but like transvestites, transgenders do not seek surgical alteration of their bodies but do habitually wear clothing that represents a gender other than the one to which they were assigned at birth. Unlike transvestites but like transsexuals, however, transgenders do not alter the vestimentary coding of their gender only episodically or primarily for sexual gratification; rather, they consistently and publicly express an ongoing commitment to their claimed gender identities through the same visual representational strategies used by others to signify that gender. The logic underlying this terminology reflects the widespread tendency to construe “gender” as the sociocultural manifestation of a material “sex.” Thus, while transsexuals express their identities through a physical change of embodiment, transgenders do so through a non-corporeal change in public gender expression that is nevertheless more complex than a simple change of clothes.
This essay uses “transgender” in a more recent sense, however, than its original one. That is, I use it here as an umbrella term that refers to all identities or practices that cross over, cut across, move between, or otherwise queer socially constructed sex/gender boundaries. The term includes, but is not limited to, transsexuality, heterosexual transvestism, gay drag, hutch lesbianism, and such non-European identities as the Native American berdache or the Indian Hijra. Like “queer,” “transgender” may also be used as a verb or an adjective. In this essay, transsexuality is considered to be a culturally and historically specific transgender practice/identity through which a transgendered subject enters into a relationship with medical, psychotherapeutic, and juridical institutions in order to gain access to certain hormonal and surgical technologies for enacting and embodying itself.
3. Mikuteit 3-4, heavily edited for brevity and clarity.
4. The preceding paragraph draws extensively on, and sometimes paraphrases, O’Hartigan and Kahler.
5. See Laqueur 1-7, for a brief discussion of the Enlightenment’s effect on constructions of gender. Feminist interpretations of Frankenstein to which Brooks responds include Gilbert and Gubar, Jacobus, and Homans.
6. Openly transsexual speech similarly subverts the logic behind a remark by Bloom, 218, that “a beautiful ‘monster,’ or even a passable one, would not have been a monster.”
7. Billings and Urban, 269, document especially well the medical attitude toward transsexual surgery as one of technical mastery of the body; Irvine, 259, suggests how transsexuality fits into the development of scientific sexology, though caution is advised in uncritically accepting the interpretation of transsexual experience she presents in this chapter. Meyer, in spite of some extremely transphobic concluding comments, offers a good account of the medicalization of transgender identities; for a transsexual perspective on the scientific agenda behind sex reassignment techniques, see Stone, especially the section entitled “All of reality in late capitalist culture lusts to become an image for its own security” (280-304).
8. Russo 49-50: “Homosexual parallels in Frankenstein (1931) and Bride of Frankenstein (1935) arose from a vision both films had of the monster as an antisocial figure in the same way that gay people were ‘things’ that should not have happened. In both films the homosexuality of director James Whale may have been a force in the vision.”
9. In the absence of a reliable critical history of transsexuality, it is best to turn to the standard medical accounts themselves: see especially Benjamin, Green and Money, and Stoller. For overviews of cross-cultural variation in the institutionalization of sex/gender, see Williams, “Social Constructions/Essential Characters: A Cross-Cultural Viewpoint,” 252- 76; Shapiro 262-68. For accounts of particular institutionalizations of transgender practices that employ surgical alteration of the genitals, see Nanda; Roscoe. Adventurous readers curious about contemporary non- transsexual genital alteration practices may contact E.N.I.G.M.A. (Erotic Neoprimitive International Genital Modification Association), SASE to LaFarge-werks, 2329 N. Leavitt, Chicago, IL 60647.
10. See Butler, “Introduction,” 4 and passim.
11. A substantial body of scholarship informs these observations: Gayle Rubin provides a productive starting point for developing not only a political economy of sex, but of gendered subjectivity; on gender recruitment and attribution, see Kessler and McKenna; on gender as a system of marks that naturalizes sociological groups based on supposedly shared material similarities, I have been influenced by some ideas on race in Guillaumin and by Wittig.
12. Although I mean “chaos” here in its general sense, it is interesting to speculate about the potential application of scientific chaos theory to model the emergence of stable structures of gendered identities out of the unstable matrix of material attributes, and on the production of proliferating gender identities from a relatively simple set of gendering procedures.


Benjamin, Harry. The Transsexual Phenomenon. New York: Julian, 1966.
Billings, Dwight B., and Thomas Urban. The Socio-Medical Construction of Transsexualism: An Interpretation and Critique. Social Problems 29 (1981): 266-82.
Bloom, Harold. Afterword. Frankenstein, or The Modern Prometheus. New York: Signet/ NAL, 1965. 212-23. Orig. pub. “Frankenstein, or The New Prometheus.” Partisan Review 32 (1965): 611-618.
Brooks, Peter. Body Work: Objects of Desire in Modern Narrative. Cambridge, MA: Harvard UP, 1993.
Butler, Judith. Bodies That Matter: On the Discursive Limits of “Sex.” New York: Routledge,1993.
Daly, Mary. Gyn/Ecology: The Metaethics of Radical Feminism. Boston: Beacon, 1978.
Echols, Alice. Daring to Be Bad: Radical Feminism in America, 1967-1975. Minneapolis: U of Minnesota P, 1989.
Gilbert, Sandra, and Susan Gubar. Horror’s Twin: Mary Shelley’s Monstrous Eve. The Madwoman in the Attic. New Haven: Yale UP, 1979. 213-47.
Green, Richard, and John Money, eds. Transsexualism and Sex Reassignment. Baltimore: Johns Hopkins UP, 1969.
Guillaumin, Colette. “Race and Nature: The System of Marks.” Feminist Studies 8 (1988): 25-44.
Homans, Margaret. “Bearing Demons: Frankenstein’s Circumvention of the Maternal.” Bearing the Word. Chicago: Chicago UP, 1986. 100-19.
Irvine, Janice. Disorders of Desire: Sex and Gender in Modern American Sexology. Philadelphia: Temple UP, 1990.
Jacobus, Mary. Is There a Woman in this Text? Reading Woman: Essays in Feminist Criticism. New York: Columbia UP, 1986. 83-109.
Kahler, Frederic. “Does Filisa Blame Seattle?” Editorial. Bay Times [San Francisco] 3 June 1993: 23.
Kessler, Suzanne J., and Wendy McKenna. Gender: An Ethnomethodological Approach. Chicago: U of Chicago P, 1985
Laqueur, Thomas. Making Sex: Body and Gender from the Greeks to Freud. Cambridge, MA: Harvard UP, 1990.
Meyer, Morris. I Dream of Jeannie: Transsexual Striptease as Scientific Display. The Drama Review. 35.1 (1991): 25-42.
Mikuteit, Debbie. Letter. Coming Up! Feb. 1986: 3-4.
Nanda, Serena. Neither Man Nor Woman: The Hijras of India. Belmont, CA: Wadsworth, 1990.
O’Hartigan, Margaret D. I Accuse. Bay Times [San Francisco] 20 May 1993: 11.
Raymond, Janice G. The Transsexual Empire: The Making of the She-Male. Boston: Beacon, 1979.
Roscoe, Will. Priests of the Goddess: Gender Transgression in the Ancient World. American Historical Association Meeting. 9 January 1994. San Francisco.
Rubin, Gayle. “The Traffic in Women: Notes on the “Political Economy” of Sex. Toward an Anthropology of Women. Ed. Rayna R. Reiter. New York: Monthly Review P, 1975. 157-210.
Russo, Vito. The Celluloid Closet: Homosexuality in the Movies. New York: Harper and Row, 1981.
Shapiro, Judith. Transsexualism: Reflections on the Persistence of Gender and the Mutability of Sex. Body Guards: The Cultural Politics of Gender Ambiguity. Eds. Julia Epstein and Kristina Straub. New York: Routledge, 1991. 248-79.
Shelley, Mary. Frankenstein, or The Modern Prometheus. Orig. pub. 1817. New York: Signet/NAL, 1965.
Stoller, Robert. Sex and Gender. Vol. 1. New York: Science House, 1968. The Transsexual Experiment. Vol. 2 of Sex and Gender. London: Hogarth, 1975.
Stone, Sandy. The Empire Strikes Back: A Posttranssexual Manifesto. Body Guards: The Cultural Politics of Gender Ambiguity. Ed. Julia Epstein and Kristina Straub. New York: Routledge, 1991. 280-304.
Williams, Walter. The Spirit and the Flesh: Sexual Diversity in American Indian Culture. Boston: Beacon, 1986.
Wittig, Monique. The Mark of Gender. The Straight Mind and Other Essays. Boston: Beacon, 1992. 76-89.


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