I think that every sexual position is fundamentally comic.

Everyone has a set of presuppositions: what gender is, what it's not. And they may not write them out or they may not be in theoretical books published by Routledge, but they have a theory.

We act and walk and speak and talk in ways that consolidate an impression of being a man or being a woman.

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.

Gender is an identity tenuously constituted in time, instituted in an exterior space through a stylized repetition of acts.

Sexual harassment law is very important. But I think it would be a mistake if the sexual harassment law movement is the only way in which feminism is known in the media.

The problem with Antigone is that she stood up to the despot Creon, but in such a way that she ended up dying. So she bought her defiance with her death. The real question I ended up asking was, "What would it mean for Antigone to have stood up to Creon and lived?" And the only way she could have lived is if she had had a serious social movement with her. If she arrived with a social movement to take down the despot, maybe it would have taken 18 days only, like in Egypt. It's really important to be able to re-situate one's rage and destitution in the context of a social movement.