So for instance in rap music, you very often hear words that would seem very racist, or very misogynous or very homophobic but in some of those instances, the words are being taken back or redefined so that they lose their injurious quality.

I do not deny certain kinds of biological differences. But I always ask under what conditions, under what discursive and institutional conditions, do certain biological differences - and they're not necessary ones, given the anomalous state of bodies in the world - become the salient characteristics of sex.

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.

The important thing is to think about theory in life in that way. And I think we don't have to be theorists, we don't have to have gone to the academy, or to the university to learn theory and to be a theorist of gender.

The question is whether NGOs that bring protection or aid or reparation therapies are furthering the possibility of self-determination or extending a form of managerial power and paternalism.

So there might be a kind of collective effort that allows for those risks to be taken, pose a certain danger but not a suicidal one.

Surely binationalism is not love, but there is, we might say, a necessary and impossible attachment that makes a mockery of identity, an ambivalence that emerges from the decentering of the nationalist ethos and that forms the basis of a permanent ethical demand.