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Uranus is the coldest planet in the solar system, a frozen giant named after a Greek deity. It is also the inspiration for Uranism, a concept coined by the writer Karl Heinrich Ulrichs in 1864 to define the ‘third sex’ and the rights of those who ‘love differently’. Following in Ulrichs’s footsteps, Paul B. Preciado dreams of an apartment on Uranus where he can live, free of the modern power taxonomies of race, gender, class or disability. In this bold and transgressive book, Preciado recounts his transformation from Beatriz into Paul B., and examines other processes of political, cultural and sexual transition, reflecting on socio-political issues including the rise of neo-fascism in Europe, the criminalization of migrants, the harassment of trans children, the technological appropriation of the uterus, and the role artists and museums might play in the writing of a new social contract. A stepchild of Michel Foucault and Judith Butler, Preciado argues, with courage and conviction, for a planetary revolution of all living beings against the norm.
‘Paul B. Preciado has the magic ability to fire off imperatives that don’t feel bossy, but rather incite us to join him in whatever crackling energy, urgent curiosity, and dynamic nomadism is flowing through him. Reading these chronological missives offers the real pleasure of Preciado’s company in time, and inspires us not just to stay with our trouble, but to greet it with unstoppable speech, complex solidarity, glitter, and defiance.’
— Maggie Nelson, author of The Argonauts
280 pages, Kindle Edition
First published March 20, 2019
↣ on my tbr for reading in translation readathon ↢
Candy Crush is a discipline of the soul, an immaterial prison proposing a constant deferral of desire and action. The game is addressed to generic subjects stripped of their secondary social defences (which might explain why the largest number of players are what we socially call 'women'): the game establishes a closed circuit between the limbic brain (which manages emotional memory), the hand, and the screen. Candy Crush is not a training game that exercises the player's skill in order to improve it. It is a simple game of chance installed in one of our most accessible, intimate external techno-organs: the mobile phone. It's Las Vegas in the palm of your hand. The aim of Candy Crush is not to teach the users anything, but to capture the totality of their cognitive capacities during a given amount of time and appropriate their libidinal resources by making the screen into a surrogate masturbatory surface. In Candy Crush, the players never win anything: when they finish one level, it's the screen that has the orgasm.
Homosexuality is a silent sniper who plants a bullet in children's hearts in school playgrounds, it aims without caring if they're the kids of yuppies, agnostics, or die-hard Catholics. Its hand doesn't tremble, neither in the schools of the sixth arrondissement nor in the working-class neighbourhoods. It shoots with the same precision in the streets of Chicago, the villages of Italy, or the suburbs of Johannesburg. Homosexuality is a sniper blind as love, bursting forth like laughter, gentle as a pet.
[...]
Transsexuality is a silent sniper who plants a bullet in the chests of children standing in front of a mirror or counting their steps on their way to school. It doesn't care if they were born from artificial insemination or Catholic coitus.
[...]
For those who have the courage to look straight at the wound, the bullet becomes the key to a world they had seen nothing of before. The curtains part, the 'matrix' breaks apart. But among those who carry the bullet in their chests, some decide to live as if they felt nothing. Others compensate for the weight of the bullet by acting like Don Juan or like a princess. Doctors and churches promise to extract the bullet. [...] But no-one has ever figured out how to get the bullet out. Neither Mormons nor Castrists. You can bury it more deeply in your chest, but you can never remove it. Your bullet is your guardian angel: it will always be by your side.
Animalism reveals the colonial, patriarchal roots of those universal principles of European humanism. The system of slavery, and then of wage labour, appears as the foundation of the liberty of modern 'man'; the expropriation and segmentation of life and knowledge as the other side of equality; war, competition, and rivalry as the driving force of fraternity.