In analysing the place of transgender and transsexual people in the theorising of various disciplines one finds several common threads that link together the entire enterprise. Society can often be quite messy and yet paradoxically can also be found to have identifiable mechanisms of operation that grind certain social forces inexorably forward. So what am I getting at with this? What are the common threads? Well, with the invaluable assistance of an expert social theorist who happens to be a trans woman, I believe I have found four.

Trans people are not the only group of people hard done by social and political theory; there is a lot to be learned from analysing how theoretical paradigms have utterly excluded other marginalised peoples. In her 2007 book Southern Theory, sociologist Raewyn Connell articulates an excellent exegesis of Western social theory that lays bare its deeply Eurocentric assumptions as well as the colonial enterprise that underlay it. The colonised world, she says, was merely a data mine whose raw numbers would be exported back to ‘the metropole’ (Europe and America) for theoretical production that would then come together as a definitive vision of the colonised. In this way the relationship between coloniser and colonised is no different when regarding the academic realm as opposed to, say, the political or industrial ones.

The links to how academics conceptualise and (more importantly) use trans people are quite clear here. Metaphors of colonisation are quite useful for discussing vastly unequal social dynamics within Western countries as well; histories of appropriation and exploitation are certainly not limited to the majority world and ‘data mines’ can be found just down the street from where I’m sitting as surely as they can in Ghana or Pakistan or Aboriginal Australia. What’s more the trouble with such theory is not just that they appropriate, misuse, and distort the experiences of the colonised, but that in other instances (particularly in the weaving of generic theories of society) they are ignored altogether. Connell has identified four movements of colonialist academia that she says characterise most attempts to theorise about society: the claim of universality, reading from the centre, gestures of exclusion, and grand erasure. I will go through each in turn and discuss their relevance to gender theory and trans folk specifically.

In her pathbreaking paper The Empire Strikes Back: A Posttranssexual Manifesto [1991], trans woman cyborg-feminist theorist Sandy Stone articulates in brief summary an idea that structures both this article and a lot of my thinking in general about trans people’s relationship to medico-juridical establishments and the academy:

I wish to point out the broad similarities which this peculiar juxtaposition suggests to aspects of colonial discourse with which we may be familiar: The initial fascination with the exotic, extending to professional investigators; denial of subjectivity and lack of access to the dominant discourse; followed by a species of rehabilitation. …

Bodies are screens on which we see projected the momentary settlements that emerge from ongoing struggles over beliefs and practises within the academic and medical communities. These struggles play themselves out in arenas far removed from the body. Each is an attempt to gain a high ground which is profoundly moral in character, to make an authoritative and final explanation for the way things are and consequently for the way they must continue to be. In other words, each of these accounts is culture speaking with the voice of an individual. The people who have no voice in this theorising are the transsexuals themselves. As with males theorising about women from the beginning of time, theorists of gender have seen transsexuals as possessing something less than agency.

This all makes itself manifest in the fascination some theorists have with us, fetishising the exotic trans people they see in their mind’s eye as either innately radical or conservative, denying that trans people’s individual self-understandings are meaningful (unless they comport with a dominant cis narrative), and a belief that the ideas expressed either in patriarchally-controlled medicine, psychiatry, or the academy can somehow save us. Thrumming beneath it all as a foundational gloss is the idea that we can neither speak nor act for ourselves, that we could never be adequate producers of knowledge about our own lives.

This is accomplished in the following ways: