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Judith Butler's book Gender Trouble, published in 1990, enjoyed its thirtieth anniversary in 2020. To that end, the Association for Asian Studies, the United States’ largest association of academics working on Asia, invited scholars to consider the importance of her arguments and ideas for Asian studies and scholarship in Asia, including how scholars have diverged from and expanded their studies of gender and sexuality in ways not anticipated by Butler when she first published the book. In this essay, I examine the impact of Butler's book in Southeast Asia. Out of the abundance of scholarship stemming from and about the region's eleven diverse countries and their histories, I prioritize those works that explicitly engage the theoretical insights in Gender Trouble to elucidate the lives of gender-nonconforming communities in Southeast Asia. I include scholarship that allows me to explore the disjunction between categories of analysis that are foundational to Butler's theory and those at work in Southeast Asia. Far from rendering Butler's theory and methodological intervention inapposite, this mismatch has catalyzed productive rethinking of Gender Trouble and its implications for the region.

I am most honored and perhaps also startled to read these comprehensive scholarly essays dedicated to the question of the appropriation of Gender Trouble in Asian studies. Sometimes “appropriation” is a problematic activity, such as the cultural appropriation of artworks and styles from minority communities, such as the indigenous, for the purposes of market circulation, profit, or the augmentation of human capital. But when texts such as Gender Trouble enter the global market of books, a different kind of appropriation becomes possible. The book is at once taken up and refused, indicating the limits of translation or marking a resistance to cultural imperialism.

It is the thirtieth anniversary of the publication of Gender Trouble by the feminist philosopher of gender, sexuality, and governmentality, Judith Butler. When Gender Trouble came out in the United States, it hit the stands like a hit; it transformed and unraveled the modalities through which ontologies and epistemologies of gender came to be. This was especially the case with the trouble, the disturbances, the turbulence that Gender Trouble carried along with it. Gender Trouble's thematics sometimes syncopated against familiar habits of belief that were and are carefully nursed and held to one's heart, upending them in sometimes unexpected ways. The concept of “performativity,” for instance, generated a buzz, partly because it unhinged and reoriented several fail-safe, deeply felt materialized beliefs, such as the ontological immutability of gender cohering resolutely and unremittingly in and through an inveterate notion of the biological (belief certainty in the sense that the philosopher Ludwig Wittgenstein might intend as the unnoticed grounding of one's sense of and use of language itself laid in so deeply that it disappeared from immediate purchase). Gender Trouble also asked us to address the seemingly intransigent separations between interiority and exteriority and the obdurate artifice of an “interior core” (psyche, soul, etc.), which, because it was constituted as a priori, meant that people believed it lay beyond being touched or constituted by any social, economic, or political exigencies, “regulations,” or “disciplinary practices” and thus “preclude[d] an analysis of the political constitution of the gendered subject.”

Is it time to take a break from feminism? In this pathbreaking book, Janet Halley reassesses the place of feminism in the law and politics of sexuality. She argues that sexuality involves deeply contested and clashing realities and interests, and that feminism helps us understand only some of them. To see crucial dimensions of sexuality that feminism does not reveal--the interests of gays and lesbians to be sure, but also those of men, and of constituencies and values beyond the realm of sex and gender--we might need to take a break from feminism. Halley also invites feminism to abandon its uncritical relationship to its own power. Feminists are, in many areas of social and political life, partners in governance. To govern responsibly, even on behalf of women, Halley urges, feminists should try taking a break from their own presuppositions. Halley offers a genealogy of various feminisms and of gay, queer, and trans theories as they split from each other in the United States during the 1980s and 1990s. All these incommensurate theories, she argues, enrich thinking on the left not despite their break from each other but because of it. She concludes by examining legal cases to show how taking a break from feminism can change your very perceptions of what's at stake in a decision and liberate you to decide it anew.

While a majority of people identify as \"heterosexual\" if asked about their sexual identity, what does that really mean? How did identifying as \"straight\" arise, particularly in relation to identifying as \"queer,\" \"lesbian,\" and \"gay\"? How are individuals socialized to view themselves and others as straight, even when many people are sexually fluid? How do institutions like government bodies, the educational system, and the family reinforce heterosexuality? This collection introduces the field of Critical Heterosexualities Studies and key lines of inquiry within the field. Like Masculinity Studies and Whiteness Studies, Heterosexualities Studies critically examines the dominant category and identity group in order to illuminate the taken-for-granted assumptions that surround heterosexual identities. This critical perspective questions the idea that heterosexuality is natural, normal, and biologically driven. A recurring question throughout this Handbook is: what does it mean to say that there are multiple forms of heterosexuality? The answer is provided by cases showing how straightness varies between men and women but also across different racial groups, social classes, and one's status as trans or cisgender. Organized around key themes of inquiry including heterosexualities across the life course, straight identities and their intersections, the power of straightness in state politics, and the changing meaning of heterosexualities in the context of sexual fluidity, this collection provides readers with an introduction to Critical Heterosexualities Studies through important theoretical statements, key historical studies, and current empirical research. Featuring both classic works and original essays written expressly for this volume, this collection provides a state-of-the-art overview of this exciting new field in sexualities studies.

Women in Victorian England wore jewelry made from each other's hair and wrote poems celebrating decades of friendship. They pored over magazines that described the dangerous pleasures of corporal punishment. A few had sexual relationships with each other, exchanged rings and vows, willed each other property, and lived together in long-term partnerships described as marriages. But, as Sharon Marcus shows, these women were not seen as gender outlaws. Their desires were fanned by consumer culture, and their friendships and unions were accepted and even encouraged by family, society, and church. Far from being sexless angels defined only by male desires, Victorian women openly enjoyed looking at and even dominating other women. Their friendships helped realize the ideal of companionate love between men and women celebrated by novels, and their unions influenced politicians and social thinkers to reform marriage law. Through a close examination of literature, memoirs, letters, domestic magazines, and political debates, Marcus reveals how relationships between women were a crucial component of femininity. Deeply researched, powerfully argued, and filled with original readings of familiar and surprising sources,Between Womenoverturns everything we thought we knew about Victorian women and the history of marriage and family life. It offers a new paradigm for theorizing gender and sexuality--not just in the Victorian period, but in our own.

Reading Rapeexamines how American culture talks about sexual violence and explains why, in the latter twentieth century, rape achieved such significance as a trope of power relations. Through attentive readings of a wide range of literary and cultural representations of sexual assault--from antebellum seduction narratives and \"realist\" representations of rape in nineteenth-century novels toDeliverance, American Psycho, and contemporary feminist accounts--Sabine Sielke traces the evolution of a specifically American rhetoric of rape. She considers the kinds of cultural work that this rhetoric has performed and finds that rape has been an insistent figure for a range of social, political, and economic issues. Sielke argues that the representation of rape has been a major force in the cultural construction of sexuality, gender, race, ethnicity, class, and indeed national identity. At the same time, her acute analyses of both canonical and lesser-known texts explore the complex anxieties that motivate such constructions and their function within the wider cultural imagination. Provoked in part by contemporary feminist criticism,Reading Rapealso challenges feminist positions on sexual violence by interrogating them as part of the history in which rape has been a convenient and conventional albeit troubling trope for other concerns and conflicts. This book teaches us what we talk about when we talk about rape. And what we're talking about is often something else entirely: power, money, social change, difference, and identity.

How do the ways we argue represent a practical philosophy or a way of life? Are concepts of character and ethos pertinent to our understanding of academic debate? In this book, Amanda Anderson analyzes arguments in literary, cultural, and political theory, with special attention to the ways in which theorists understand ideals of critical distance, forms of subjective experience, and the determinants of belief and practice. Drawing on the resources of the liberal and rationalist tradition, Anderson interrogates the limits of identity politics and poststructuralism while holding to the importance of theory as a form of life. Considering high-profile trends as well as less noted patterns of argument,The Way We Argue Nowaddresses work in feminism, new historicism, queer theory, postcolonialism, cosmopolitanism, pragmatism, and proceduralism. The essays brought together here--lucid, precise, rigorously argued--combine pointed critique with an appreciative assessment of the productive internal contests and creative developments across these influential bodies of thought. Ultimately,The Way We Argue Nowpromotes a revitalized culture of argument through a richer understanding of the ways critical reason is practiced at the individual, collective, and institutional levels. Bringing to the fore the complexities of academic debate while shifting the terms by which we assess the continued influence of theory, it will appeal to readers interested in political theory, literary studies, cultural studies, gender studies, and the place of academic culture in society and politics.

Responding to the ethical and performative call of Judith Butler not to propagate the sex- and gender-related violence of the imbedded discourse that we study, this article inquires into the discursive strategies of Jewish scripture by analysing how it orchestrates certain norms of sex and gender and makes them serve the overall aim of securing cultural survival. Following this, it traces reflections on persons of ambiguous or indeterminate sex from rabbinic to modern Judaism so as to inquire into the rabbinic dependency on scripture when non-conforming individuals challenge its bipolar sex and gender system. Finally, the article considers if scripture, as suggested by Butler, can play a subversive role in how we attend to non-conforming others today. To do so, the author's distinction between hermeneutical and artifactual uses of scripture is presented to evaluate the extent to which modern Jews and non-Jews are able to influence their own representations of sex and gender and thus liberate themselves from the normativity implied by scriptural discourse.

In recent decades Judith Butler’s Gender Trouble: Feminism and the Subversion of Identity (1990) has become required reading for feminist audiences. The book focuses on the heterosexism inherent in feminism and also criticizes the lesbian orientation that dominated the identity policy debates of the 1980s. In the 1999 preface to the second edition of Gender Trouble Butler writes that she could not have imagined that the book would reach such a broad audience, neither could she foresee that it would be described as a provocative intervention in feminist theory and be adopted as a key queer theoretical text. She says that her twofold aim was to make the feminist movement more democratic and inclusive. Of the many possible interpretations of Gender Trouble, this article highlights three aspects of particular contemporary importance: the idea of gender as performance; the performative-theatrical character of gender; and the attempt to understand someone who calls herself/himself, and actually is, a human being. Opening a new book by Butler or studying one of her articles has never failed to stimulate new ideas. Reading her work is a learning process in which one discovers new perspectives and thereby comes to see the horizon somewhat altered.