I needed to pay more attention to what people feel, how the primary experience of the body is registered, and the quite urgent and legitimate demand to have those aspects of sex recognized and supported. This way of understanding a trans perspective has deep ramifications for current discussions of world, global, or planetary literature as well as for our transnational reading practices. Palgrave, ; David Valentine, Imagining Transgender: The process of deracination seems to accelerate as the narrator becomes more and more resident in Hav. Brill,13— While clearly addressing a different set of social codes, current disability theory also underscores the challenge to citizenship posed by individuals who exhibit non-normate bodies and the importance of recognizing how the non-conforming body gets positioned outside the body politic.
I did not mean to argue that gender is fluid and changeable mine certainly is not.
Is the Trans in Transnational the Trans in Transgender?
Transgender and Rhetorics of Materiality New York: See The Category of the Person: Columbia University Press,1— Finally choosing to live as a woman, Elbe must banish Wegener and his career as a painter, end his marriage, and re-establish herself as a citizen-subject entirely anew. If I am a certain gender, will I still be regarded as part of the human? For example, as Jennifer Wenzel demonstrates in relation to South Africa, the matter of transnational affiliation is more complex. Harcourt,
Palgrave, ; David Valentine, Imagining Transgender: Fereshteh Nouraie-Simone New York: Under this rubric, a transnational and transgender approach to Orlando would not simply juxtapose male and female Orlando, or Orlando in Turkey with Orlando returned to England, but would rather explore the challenge to embodied normative nationality that emerges throughout the middle sections of the book, making national belonging both what Orlando longs for from the hills of Turkey and what her transformative experience in Turkey forever undoes. In his classic study, Making SexThomas Laqueur points out that in Europe prior to the Enlightenment physical sex was understood as a single system, where male and female sex characteristics were seen as variations on the same theme. The sex-gender system, Le Guin seems to suggest, produces social discord through its production of difference, which intersexuality ultimately undoes. If in cloaking himself in the Turkish fashion Orlando initiates the change—the transnational, trans-sex, and transgender transformation that comes more forcefully a few pages later—might it not be possible to suppose that the turbaned pilgrim and the shawled women—or indeed any one of the other characters in the novel—also have this capacity at self-transformation?