I argue that legal equality has failed resistance movements aimed at transforming material conditions of violence, and that trans activists should take a decidedly different approach.

Intellectual traditions emerging from populations that have always been the constitutive other in the development of the properly free citizen - indigenous people, populations labeled physically or mentally unfit, black people, migrants, women, prisoners - have always produced robust critiques of the what Dylan Rodriguez calls "white bourgeois freedom."

I am interested in recent scholarly work examining the emergence of women's studies and ethnic studies departments and the development of the neoliberal university.

Power is not a matter of one dominant individual or institutions, but instead manifests in interconnected, contradictory sites where regimes of knowledge and practice circulate and take hold. This way of understanding the dispersion of power helps us realize that power is not simply about certain individuals being targeted for death or exclusion by a ruler, but instead about the creation of norms that distribute vulnerability and security.

Legal doctrine requiring a showing of evidence of racist intent and a narrow chain of causation has made it very difficult to prove in court that a person or group is experiencing racism because the standards are too narrow and too focused on individual intentions.

I strive to find materials that will engage students, expand their capacities as critical readers and thinkers, and feel immediately relevant to their daily lives and future work in court and social service systems.

My work is heavily influenced by critiques that many critical intellectual traditions, especially Critical Race Theory, have made of reform projects focused on legal equality.