We lose ourselves in what we read, only to return to ourselves, transformed and part of a more expansive world.
We act as if that being of a man or that being of a woman is actually an internal reality or something that is simply true about us, a fact about us, but actually it's a phenomenon that is being produced all the time and reproduced all the time, so to say gender is performative is to say that nobody really is a gender from the start.
To say that gender is performative is a little different because for something to be performative means that it produces a series of effects. We act and walk and speak and talk in ways that consolidate an impression of being a man or being a woman.
Obama was late to affirm the Egyptian revolution as a democratic movement, and even then he was eager to have installed those military leaders who were known for their practices of torture.
It's my view that gender is culturally formed, but it's also a domain of agency or freedom and that it is most important to resist the violence that is imposed by ideal gender norms, especially against those who are gender different, who are nonconforming in their gender presentation.
When one set of Jews labels another set of Jews 'anti-Semitic,' they are trying to monopolize the right to speak in the name of the Jews. So the allegation of anti-Semitism is actually a cover for an intra-Jewish quarrel.
You only trust those who are absolutely like yourself, those who have signed a pledge of allegiance to this particular identity.
Race and class are rendered distinct analytically only to produce the realization that the analysis of the one cannot proceed without the other. A different dynamic it seems to me is at work in the critique of new sexuality studies.
As a Jew, I was taught that it was ethically imperative to speak up and to speak out against arbitrary state violence. That was part of what I learned when I learned about the Second World War and the concentration camps.
The point is not to stay marginal, but to participate in whatever network of marginal zones is spawned from other disciplinary centers and which, together, constitute a multiple displacement of those authorities.
The argument that all Jews have a heartfelt investment in the state of Israel is untrue. Some have a heartfelt investment in corned beef sandwiches.
There is no gender identity behind the expressions of gender... identity is performatively constituted by the very 'expressions' that are said to be its results.
When Zionism becomes co-extensive with Jewishness, Jewishness is pitted against the diversity that defines democracy, and if I may say so, betrays one of the most important ethical dimensions of the diasporic Jewish tradition: namely, the obligation of co-habitation with those different from ourselves.
Masculine and feminine roles are not biologically fixed but socially constructed.
Only if we accept the proposition that the state of Israel is the exclusive and legitimate representative of the Jewish people would a movement calling for divestment, sanctions and boycott against that state be understood as directed against the Jewish people as a whole.
Cameras help to minimize collateral damage, and very often, without a camera a missile cannot fire. Certainly, without a camera a drone can't function, which means that the very ways in which we wage war are determined in part by how cameras work and whether they work at all.
I am much more open about categories of gender, and my feminism has been about women's safety from violence, increased literacy, decreased poverty and more equality.
Honestly, what can really be said about 'the Jewish people' as a whole? Is it not a lamentable stereotype to make large generalizations about all Jews, and to presume they all share the same political commitments?
I'm a professor of comparative literature, among other things, so I'm able to read in a couple of other languages, and I understand that not everyone is, not everyone can, although it is quite stunning how many people do read Spanish in the United States, but moving between languages is also extremely helpful.
A man who reads effeminate may well be consistently heterosexual, and another one might be gay. We can't read sexuality off of gender.