Unlearning cisheteronormativity at the intersections of difference: performing queer worldmaking through collaged relational autoethnography

ABSTRACT

In this essay, five authors use collaged relational autoethnography to explore the relational constitution of non-binary gender subjectivity, resulting in a performance of queer worldmaking. The larger force driving this project includes the unlearning of cisheteronormativity at the intersections of difference. Drawing on the analytic power of “transing” communication, we use collaged relational autoethnography to explore non-binary subjectivity and critical consciousness development.

KEYWORDS:

• Transgender
• intersectionality
• queer relationality
• autoethnography
• queer worldmaking

Acknowledgements

The authors would like to extend thanks to Craig Gingrich-Philbrook and the anonymous reviewers whose feedback helped to shape this project in important ways. In addition, the authors would like to extend special thanks to our trans and queer families who provided invaluable insight and support throughout the entire writing process.

Disclosure statement

No potential conflict of interest was reported by the authors.

Notes

1 We understand love as a critical coalitional politic committed to the humanization of difference. Rachel Griffin informs our approach to love when she characterizes love as “a humanizing means to render the invisible visible, offer compassion when there seems to be none, and extend empathy beyond previous boundaries” (218; see also Calafell and Gutierrez-Perez).

2 Cisheteronormativity refers to the systemic normalization and material privileging of bodies, identities, and subjectivities that most closely align with white cisgender and heterosexual cultural expectancies (LeMaster, “Unlearning”; See also J. Johnson).

3 Misogynoir refers to the hatred of Black women (Cooper 162), and misandrynoir the hatred of Black men; both projected onto my (Jayvien) body via perceptions shaped from anti-Black stereotypes (i.e. angry black woman, black male brute, etc.).

4 Our shift from heteronormativity to cisheteronormativity is informed by LeMaster (“Unlearning”), who develops Yep’s (“Violence”) framework to center transness.

5 We use two means to distinguish authorship. One, we cite our individual names as a means of locating ourselves as individuals. Two, we use the singular they/them/their pronoun to reference our collaborative voice.

6 TEG is an acronym for Trans Empowerment Group (see LeMaster, “Unlearning”).

7 “Enby” is shorthand for non-binary and is used as a term of identity.

8 Our intent is not to suggest that intersex folks are necessarily or inherently trans but that cisheteronormative logics are used to surveil and discipline intersex identities and bodies in ways similar and different than trans folks who are not intersex.

9 The members of TEG refer to ourselves as “Trans Gang.”