4:00pm - 4:30pm
Becoming-queer as a Pink Panther
Bodies, singularities, genders and sexualities of queer immigrants and refugees are forced to get through European-states measuring and legislating ‘sieves’, to get straight up into clear and segmented gender identities, to be organised into the western standards and logic in order to be approved and testified. The European green-card sieve functions as a productive border of normalization for asylum seekers through exposure into the quantifiable lucidity of western molarization, fixity and biopolitical control. In these contexts, queers amongst asylum seekers in Mediterranean Hotspots and refugee camps are already in double articulation. In refugee camp non/territorialities, European/western queer activists and professionals are ethologically situated, in a double becoming, with queer asylum seekers. We will support that these unique queer assemblages might -and should- work as a call for a double becoming between them, as a bearing of multiple potentialities for queer-becomings and vibrant deterritorializations, as an intensive actual-virtual process where western queers need to be recoded, reassessed and be traversed by refugee and migrant relational realities. More than that, these realities could activate to European queers an opening into relational ethics of difference beyond the consciousness of guilt, beyond their own fixed criteria of who is queer and who is not, who is the radical and who the normative. Queers need not imitate their self, rather to be like ‘[t]he Pink Panther [that] imitates nothing, it reproduces nothing, it paints the world its color, pink on pink;’ (Deleuze&Guattari, 1987: 11).
Deleuze, G. & Guattari, F. (1987), A Thousand Plateaus: Capitalism and Schizophrenia. Trans. by B. Massumi, Minneapolis; London: University of Minnesota Press.
4:30pm - 5:00pm
Swimming Oceanic Bodies
1Goldsmith University, United Kingdom; 2National Taiwan University, Taiwan; 3University of the Western Cape, South Africa
The body is liquid and solid but can it be fluid? Can a body stay in between territories, recreating milieus in resistance to territorializations? When bodies are distorted, fixated, trapped, and colonized by impending walls, we propose swimming as the way for the bodies to open up milieus that offer possibilities of becoming vital, powerful, and transforming. Deleuze and Guattari say that “Rhythm is the milieus’ answer to chaos.” Swimming is how the bodies interact with the rhythm of the chaotic ocean, becoming vibrations, and reforming their own temporary spaces that are constantly changing. In this paper, we observe three kinds of suffocating walls of the master and propose three ways of swimming that make the bodies revolutionary. The first wall of master is the ordering signifier from above, a wall that silences multiple voices, sounds. Language gains the upper hand over things, and the signifier retains the primacy over the signified. Dissolving the first wall, we propose the first swimming as becoming-sound. It is to read Toni Morrison for the flows of sounds and to listen to Billie Holiday to learn another way of crying. The second wall of master is science, the reduction of all things to a mechanistic, regulated, and controlled, materialist model. This wall becomes the only surface where subject and objects can emerge according to the framework of so-called reason or research. Dissolving the second wall, we propose the second swimming as to becoming-movement in ways that cannot be detected and understood by anatomy. It is to become fluid in dance and the practice of taichi as an example of forms of becoming-movement. The third wall of master is the centrality of man (sic)--the human and the male--which includes the two previous walls of words in the discursive practices that do not see. Dissolving the third wall, we propose the third swimming as becoming-imperceptible to become the feminist ecologist that relate to the chaotic reality reflectively through the body.
5:00pm - 5:30pm
Queer Assemblages Beyond the Secular
York University, Canada
Judeo-Christian moral frameworks, theological concepts, and religious institutions have been weaponized against queer bodies throughout the history of Western Civilization and beyond. Many scholars in the queer cannon speak to the violence of religion which has been historically entangled with state power and governance. As such, Christianity as a discourse and religion more broadly has long been understood as the ‘enemy other’ to queer discourse and a queer activism that aims to problematize normativity, and expose regulatory regimes of power. Along the way, however, these secularist discourses render queer religious subjectivities unintelligible and mark queer religiosity as traitorous to libertarian impulses in queer theory. By conflating religion with oppression, queer theory illegitimates the lived experiences of LGBTQ+ religious actors whose realities are far more complex and variable. In this paper, I suggest that queer studies’ investment in secularism risks establishing a ‘queer normativity’ whereby queer religious subjectivities are rendered the ‘unintelligible other’. Through an examination of how religion is framed in the work of Michel Foucault, I illustrate the failure of post-structural secularist conceptualizations of religion to adequately describe the lived experiences of queer religious actors. I argue that by understanding religiosity as a material↔discursive or lived phenomenon, and employing a Deleuzian ontology, we might move beyond oversimplified conceptualizations of religion and reclaim a queer politics of difference making space for queer assemblages beyond the secular.