TOKENISTIC, OBJECTIFYING, VOYEURISTIC INCLUSION IS AT LEAST AS DISEMPOWERING AS COMPLETE EXCLUSION’
It was as early as April 2015, just a month after the inception of RMF, that what is now known as the Trans Collective flagged the issue of a rigid loyalty to patriarchy, cisnormativity, heteronormativity and the gender binary within the space. In our founding statement we made it clear that ‘we recognise that colonization has had a severe impact on how we perceive gender and gender expression and thus we are reclaiming our space in the globalised decolonisation movement and calling for our narrative to be instructive going forward’.
However, we had been coerced to construct a smaller decolonial enclave that would run parallel to RMF because of what had become apparent as a gulf in consciousness of many, particularly black cishet men, organisers where the understanding of the colony and how it operates did not connect with an understanding of patriarchy, heteronormativity and gender essentialism as colonially demarcated powers.
Often times, there was an outright refusal to acknowledge that the condition of being a womxn, queer, trans, disabled and so forth is not incidental to blackness but that these conditions are collateral to blackness. So suffocating is this, that we have had to submarine from active membership. We refuse to avail our bodies and psyches for the violence that has infiltrated the decolonial project through patriarchy, cisnormativity, heteronormativity and the gender binary.
Our role has now evolved into speaking back to RMF and keeping it accountable to its commitment to intersectionality precisely because it is positioned as a black decolonial space. We are black, queer and trans simultaneously. These are not severable and we deserve to be freed from their colonial baggage simultaneously too.
Following a year of literally wrestling with patriarchy and trans antagonism in the shadows of running from stun grenades, tear gas, jail cells and private security, the Trans Collective has decided to give content to what has been popularly known as ‘radical black feminist militancy’.
On the occasion of the well-attended RMF exhibition, RMF aligned trans people once again put themselves on the line by physically disrupting the cishetero patriarchy within the movement generally and the erasure and tokenism in the exhibition particularly.
First, the Trans Collective demanded that the organising committee remove all the images, videos and texts of and by trans people. As it turns out that only 3 out of more than 1000 images that ended up making it onto the exhibition roll featured a trans person’s face somewhere on them. This is truly disgrace on the exhibition selection committee and particularly those ‘black intersectional feminist’ cis womxn who sat on it for the purpose of ensuring due representation. Even more damning is that it is clear the RMF and the exhibition’s idea of intersectional representation has the faces of 4 or 5 black cis womxn repeated in a spectacular show of false inclusivity.
It is disingenuous to include trans people in a public gallery when you have made no effort to include them in the private. It is a lie to include trans people when the world is watching, but to erase and antagonise them when the world is no longer cares. We have reached the peak of our disillusionment with RMF’s trans exclusion and erasure. We are done with the arrogant cis hetero patriarchy of black men. We will no longer tolerate the complicity of black cis womxn in our erasure.
We are fed up with RMF being ‘intersectional’ being used as public persuasion rhetoric.
We are saying down with faux inclusivity – RMF make it clear, to the world, that we are not welcome here. RMF will not tokenise our presence as if they ever treasured us as part of their movement. We will not have our bodies, faces, names, and voices used as bait for public applause. We are tired of being expected to put our bodies on the line for people who refuse to do the same for us.
Secondly, in a bid to actualise our disgruntlement, a small group of us manoeuvred our way through the crowd, naked and decorated in red paint, grabbed the microphone from the cisgender man who was addressing the crowd outside. We proceeded to enter the exhibition venue and blocked all entrances with our naked and adorned bodies. One of the placards which we placed on top of our bodies read “Go on, jump over us one more time”, making a reference to how trans people in RMF and other fallist movements have been walked over during the last year.
As we lay at the entrances, the crowd festivities outside were continuing. At this point, one of us rose up, interrupted the speaker, took the loudhailer and proceeded to call out the patriarchy, the trans-antagonism, sexual violence that has come to be unchecked within RMF. Furthermore we called out the fact that we have had our bodies and psyches on the line in fallist movements, but are continually erased in narratives by cisgender people. The statement ended by cautioning the attendees that anyone who would enter through the blockaded doors to see the exhibition would be stepping over trans bodies and that they would have to reconcile themselves with the implication that they valued the content of the exhibition more than the trans bodies on the floor and their plight.
We then took the continuing activities outside as an instruction to actualise the work that was being done by our bodies and blockading by communicating our erasure on the exhibition content. We replaced the images with placards which told a truer story of RMF. A story of trans erasure, trans antagonism, unabated sexual assault and complicity. We left other images with marks of red paint as a display of our presence. We may not have been included in the exhibition role in a meaningful way, but it must be clear to all viewers of the exhibition that raging trans people had been in that space.
We must, however, state unequivocally that our disruptive intervention at the RMF exhibition should not under any circumstances be construed as a rejection of RMF or a departure away from decolonisation. We maintain that decolonisation is necessary for a reclamation of our humanity as black queer trans people. Our intervention is an act of black love. It is a commitment towards making RMF the fallist space of our dreams. It forms part of the journey towards the ‘logical conclusion’ of the decolonisation project. There will be no Azania if black men simply fall into the throne of the white man without any comprehensive reorganisation of power along all axis of the white supremacist, imperialist, abliest, capitalist cisheteropatriarchy. To our minds this interpretation is line with this commitments that RMF has made in its mission statement to in March 2015:
“AN INTERSECTIONAL APPROACH
We want to state that while this movement emerged as a response to racism at UCT, we recognise that experiences of oppression on this campus are intersectional and we aim to adopt an approach that is cognisant of this going forward. An intersectional approach to our blackness takes into account that we are not only defined by our blackness, but that some of us are also defined by our gender, our sexuality, our able-bodiedness, our mental health, and our class, among other things. We all have certain oppressions and certain privileges and this must inform our organising so that we do not silence groups among us, and so that no one should have to choose between their struggles. Our movement endeavours to make this a reality in our struggle for decolonisation.”
Furthermore, we want to be clear that each and everyone of the trans people who put a stop to the RMF exhibition was entitled to. Trans people have an equal stake in the Rhodes Must Fall movement. We have contributed to building the movement from scratch and we will never hesitate to reconfigure it to be in accordance with our needs and wants as trans people and with the tenets of the decolonisation project. We are the trans people who have given Rhodes Must Fall the revolutionary language of ‘womxn’, ‘non-binary’, and ‘trans*’.
We are the trans people who lobbied tirelessly for the inclusion of black radical feminism as one of the three pillars of the movement, alongside Pan Afrikanism and Black Consciousness. We are the trans bodies who had invested their time conceptualising and running the Intersectionality Audit Committee. We are the trans people who spent hours at Azania enriching the movement with knowledge about the difference between sex, gender and sexual orientation, gender essentialism, intersectionality, feminism and patriarchy.
We are the trans people who have time and time again allowed the violence of being probed, violated, exposed in order to grow and enrich the movement – at the expense of our psyches and bodies. We are the trans people who have spent time tolerating trans misogynoir and transphobia in order to facilitate the learning and growth of individuals in the movement. We are the trans people who have put our bodies on the line for all black people at RMF, only to have to face the same oppressor, merely with a different name, alone while organizing under the banner of the Queer Revolution and the Alternative Inclusive Cape Town Pride. We are the trans people who stripped naked at Azania house with cis women when cishet men were victim blaming a rape survivor, yet were erased the next day.
We are the trans people who have loved RMF even when it did not love us.
THE Triangle Project recently placed advertising in local newspapers calling for “gays and lesbians” to continue the struggle for same-sex marriage rights — thus continuing a long tradition in South Africa’s alternative community of distinguishing gays from lesbians. Is this sheer perversity, moral convenience or something more sinister like gender discrimination?
Whatever happened to the notion of equality? Plain old androgeny? Freedom of sexual orientation?
While it may appear like mere heuristic convenience to
partition people between male and female, gay or
straight, or gay or lesbian labels, the Out in Africa ideology of
Triangle’s version of gaydom loses some of the more nuanced
aspects of sexual freedom and arguably does harm to a much
broader struggle that includes womens rights as much
as the rights of hermaphrodites and transexuals.
The problem seems to be the tricky notion of what it
means to be gay as opposed to queer. According to
Michel Foucault “there are no homosexuals, only
homosexual acts” in other words, ones sexual identity
is not dependent exclusively upon the sex act, but is
rather part of a far more complex personal mythology
in which any number of sex acts may conspire towards
presenting a sexual persona that is independent of
social mores, gender values, and stereotyping.
Of course people will disagree with me — the new
anti-queer mainstream as exemplified by the Triangle
Project and its nemesis the Legal System seeks to
prove with gay science, the scientific fact of a gay
and lesbian divide that is historically incorrect
(aren’t lesbians also gay?). The result is merely a
rehash of the dominant “straight” ideology and the
intention however misguided, the ultimate replacement
of straight society with gay society, along with the
marginalisation of queers and those who shun gender
In such a pitched battle, cast in shades of pink, the
struggle is doomed to failure, as much as straight
society is doomed to repeat its own closet-minded
attack against the rights of the homosexual. In effect
a dismantling of the rainbow nation as the legal
system finds new ways to protect religion above
reason, and tradition above logic.
Lets remind our courts then — not only are lesbians,
bisexuals and straight people still very much out
there, but there is also a sizeable population of
transexuals some of whom consider themselves straight,
as well as straight people like myself who consider
themselves queer. The solution is not simply to make
room for queerdom but to allow the demise of gender as
a biologically determined fact (that defines all
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