This in-depth critical reading course entitled “Queer and Muslim: A Critical Islamic Reading” will take place on the weekend of Saturday 29th Feb- Sunday 1st March. The course will be lead by Prof. wadud and will introduce an Islamic methodology of reading the Qur’an for the context in which we are living as a priority over text, to give a limited number of participants an opportunity to learn first-hand how to engage with canonical texts in Islam when they do not seem inclusive enough or applicable to our current realities.
This intensive weekend course is for people of colour only and we want to prioritise Black Muslims and Black Queer Muslims. The course costs £50 (which is heavily subsidised) and we have bursaries available, for which we will also prioritise Black Muslims and Black Queer Muslims.
- This is the link to more information about the weekend course: https://www.eventbrite.co.uk/e/queer-and-muslim-a-critical-reading-tickets-92575623181
- This is the application link: https://docs.google.com/forms/d/e/1FAIpQLScuWcNJN2oI_Bsa2JCZPZmfBZ30eYJh40rxyJzEOFUm155riQ/viewform
Trans Day of Remembrance and Resilience (TDOR) 20th November 2019
Rita Hester, a black transgender woman was stabbed 20 times in her own apartment and later died at a hospital in Boston in 1998. The murderer who was alleged to be a cis, white male was never caught. The transgender day of remembrance emerged as an outpouring of grief and rage of black trans communities against the hate crimes and murders of trans people in general and black and Latino trans women in particular. November 20th came to be observed globally as Transgender Day of Remembrance in various countries.
Why it is important
Trans people compounded by our race, caste, religious and class locations routinely face disproportionate amounts of violence and hate crimes to this day.1 The violence continues even after death when we are misgendered in news reports about our death or dead named or buried according to rituals specific to a gender we rejected while we are alive.
TDOR is a day when we remember and memorialize the people we lost. TDOR is a day that we come together because nobody else remembers the people we lost, not even the families we were born into.
What can you do?
The NGO industrial complex, especially the non-trans led non-profits scramble at this time of the year to get the names of trans people murdered in the past year for their TDOR programmes. What can you do, as an ally to move beyond these tokenistic, performative solidarity gestures?
- Push for employing trans people in your workplaces. Pass on freelance paid work to trans people.
- Fight in your families for trans kids to be accepted and not disowned
- Pressurise the govt to pass and implement laws that actually empower trans people.
- Push for cases to be registered when trans folks face sexual/physical/verbal/police/public/familial violence. Join protest actions. Pressurise local administrations to ensure justice.
- Support housing projects for trans folks.
- Call out transphobic jokes. Have a zero tolerance policy for trans misogyny.
- Reach out to support trans folks in any way possible when we are depressed or need help.
- Work on your own prejudices relentlessly. Educate yourselves and others on trans issues.
- Make healthcare accessible for us. Push for an anti-discrimination policy in your health centres/ hospitals /clinics
- Lend spaces to trans people at subsidised rates/free for the purpose of shelter/creative arts practices/ running our independent collectives for social change.
- If you are making a film on trans people, involve us in your script writing, enable us to decide how we are represented. Do not cast us as objects of ridicule or as mere victims.
- If you see a trans person being misgendered in media, write to the editors, tag the newspaper on social media, demand a rectification and public apology.
- If you see a trans person being harassed in public or private spaces, intervene. Don’t look away. Stop the harassment. Make sure you let the perpetrator and onlookers know it’s not okay
- If you are a teacher, talk about trans issues in your class. Prescribe readings to sensitise your students. Have open discussions in class about non-normative genders and sexualities.
- Support trans issues as a cis person. But be sure to step back from spaces that belong to trans folks who want to share experiences and strategies internally. Allyship is as much about stepping back as it is about stepping forward. Be self critical in your solidarity.
- It doesn’t matter how long you have known a person or in what capacity. Always use the person’s chosen name and gender. Familiarity or a long term relationship is no excuse for dead naming or misgendering.
- Do not place the burden of breaking the binary on trans folks are oppressed by it. Do not shame binarian trans expressions. The binary is often self-affirming and a place of safety from harassment for some trans people.
- Accept gender diversity and expressions. Do not impose your notions of who is an “authentic” trans person based on physiological/medicalised pre-requisites or understandings.
- Figure out more ways to keep us alive.
1. For further information please refer to the essay by Joao Gabriell, “In Defense of a Radical Trans Perspective in the French Context.” Decolonizing Sexualities eds. Bakshi, Jivraj and Posocco, Counterpress, 2016, pp. 60-70.
Sabari. Disabled Individual. Freelance artist. Postgraduate in English language and literature.
Gee Semmalar. Trans individual. Activist /artist. PhD student in Law at the University of Kent, UK.
The government is hijacking LGBT+ sex education to bolster its counterterrorism strategy – it must stop now
Letter in The Independent, 5 Sep 2019 – Signed by the DSN
As LGBT+ individuals, and organisations that support LGBT+ communities, we are concerned by the way that Muslim communities have been framed by both government and media in relation to the teaching of LGBT+-inclusive Relationships and Sex Education (RSE) in primary schools.
We support the inclusion of LGBT+ identities within RSE at both primary- and secondary-school level. However, we reject the ways in which LGBT+ issues are being deployed in the government’s discourse about the requirement to teach “Fundamental British Values” as part of their “Prevent” counter-extremism and counterterrorism strategies.
The government’s claim that teaching LGBT+-inclusive RSE constitutes the promotion of “Fundamental British Values” is highly hypocritical. Let us not forget that it was Britain that implemented anti-sodomy laws across its empire, and it is Britain that continues to deport LGBT+ people seeking asylum from those very laws. It is worth remembering that the 21 MPs who voted against the new LGBT+-inclusive guidance on compulsory RSE earlier this year were predominantly white British men from the Conservative Party and the DUP. Our (unelected) prime minister Boris Johnson has a history of making homophobic remarks, including attacking Labour for encouraging the teaching of homosexuality in schools and describing gay men as “bumboys”.
The “No Outsiders” LGBT+ inclusion programme, as a brand adopted by teacher Andrew Moffat, has become highly problematic in its association with the government’s counter-extremism strategy. It was described in a PowerPoint presented by headteacher Hazel Pulley as part of the school’s strategy to “reduce radicalisation”.
The way that “No Outsiders” has been implemented and the wider embrace of LGBT+-inclusive RSE as the poster-child for the implementation of “Fundamental British Values” suggests a colonial “civilising” attitude towards Muslim communities, and contributes to a harmful and inaccurate stereotype of an uncivilised and intolerant Muslim culture.
Prevent is widely acknowledged to place excessive scrutiny and surveillance on Muslim children. The strategy has been widely denounced by human and civil rights organisations, with Rights Watch referring to it as “the systematic breach of children’s human rights in the school setting”.
Homophobia exists in Muslim communities – as it does in every community. Yet the spotlight on Muslim communities and the moral panic that has ensued demonstrates that Muslims are an easy target for accusations of homophobia which can be used to demonise entire communities. Mainstream media coverage of the events in Birmingham has encouraged the spectacle of the protests, inaccurately singled out one specific community as universally homophobic, and excluded more critical LGBT+ voices. As LGBT+ people, we condemn the cynical use of our identities as a form of dog-whistle racism, which is being mobilised to justify harmful policies of state surveillance and the criminalisation of Muslim communities.
More than ever, young people of all faiths and none need safe spaces to discuss and learn about consent, healthy relationships, gender, sexuality and identity. As LGBT+ people, we must resist efforts to coopt these urgent issues. We must connect our struggles against homophobia, biphobia and transphobia to the fight against racism.
- The Department for Education (DfE) must offer clear guidance for the delivery of LGBT+ inclusive education in schools serving all our communities, produced in dialogue with LGBT+ groups, and including LGBT+ faith organisations.
- DfE guidance must stress that schools should teach LGBT+-inclusive RSE as part of the usual RSE curriculum and not as specific to the promotion of “Fundamental British Values.”
- There cannot be honest and trusting relationships between schools and communities while the Prevent policy is in place – we recommend that Prevent is abolished immediately.
Inclusive Mosque Initiative
Purple Rain Collective
Pride of Arabia
Femmes of Colour
Madaniya Sudan Diaspora Global
Devil’s Dyke Network
East End Sisters Uncut
Dr Sita Balani, King’s College London
Professor Judith Butler, University of California Berkeley
Desiree Akhavan (director, producer, screenwriter, actress)
Nazmia Jamal (teacher)
Frankie Muggleton (teacher)
Neil Hart (teacher)
Malak Obaidi (teacher)
Kiren Mirza (teacher)
Jay Bernard (writer)
Dr Humaira Saeed
Dr Nadine El-Enany, Birkbeck, University of London
Dr Sarah Keenan, Birkbeck, University of London
Dr Rahul Rao, SOAS University of London
Dr Suhraiya Jivraj, Director of the Centre for Sexuality, Race & Gender Justice, Kent Law School, University of Kent
Dr Jen Slater, Sheffield Hallam University
Professor Donatella Alessandrini, SeRGJ, Kent Law School
Dr Sinead Ring, SerGJ, Maynooth University Department of Law
Somak Biswas, University of Warwick
Sara Bamdad, University of Warwick
Ajamu X (artist)
Tobi Adebajo (artist)
Dr Dzifa Afonu (clinical psychologist)
Dr Navtej Purewal, SOAS University of London
Dr Deborah Grayson
Dr Caoimhe Mader McGuiness, Kingston University
Dr Alyosxa Tudor, School of African and Oriental Studies,
Sarah Golightley, University of Edinburgh
Dr Nat Raha
Dr Sam Solomon, University of Sussex
Katharine Terrell, Sheffield Hallam University
Dr Tanya Serisier, Birkbeck College, University of London
Dr Başak Ertür, Birkbeck, University of London
Dr Eddie Bruce-Jones, Birkbeck, University of London
Dr Gail Lewis
Decolonizing Sexualities Network
Anisa De Jong, University of Kent
Dr Sandeep Bakhshi, University of Paris Diderot
Dr Silvia Posocco, Birkbeck, University of London
Zinzi Minott (dancer/artist)
Lola Olufemi (writer/activist)
Sara Sassanelli, Institute of Contemporary Arts
Ifeanyi Awachie, Institute of Contemporary Arts
Len Lukowski (writer)
Emily Nunn (librarian)
Dr Ros Murray, King’s College London
Ochi Reyes, Westminster University, Adult Learning Lewisham and Brampton College
Dr Kyoung Kim, Feminist Review Journal
Dr Daniel Luther, SOAS University of London
Syma Tariq, CRiSAP, University of the Arts London
Irene Revell, CRiSAP, University of the Arts London
Ceylan Begüm Yıldız, Birkbeck, University of London
Timothy Smith, CRiSAP, University of the Arts London
Dr Terese Jonsson
Lani Parker, Sideways Times
Dr Vanja Hamzić, SOAS University of London
Zia Álmos Joshua
Mumbi Nkonde (community activist)
Sanah Ahsan (Trainee Clinical Psychologist, Poet, journalist)
Aisha Mirza (writer/ DJ)
Sabah Choudrey (youth worker/writer)
Sharan Dhaliwal (editor Burnt Roti)
Molly Ackhurst (community organiser/activist)
Imani Robinson (artist/curator)
Dr Serkan Delice, London College of Fashion
Anamika Misra (PhD Student Kent Law School, University of Kent) interviews Assistant Professor Asim Siddiqui during his visit to the Centre for Sexuality, Race and Gender Justice (SeRGJ) at the University of Kent, June 2019
Nationalist articulation of Decolonizing Universities: Two sides of the same coin
With the re-election of the Hindutva Nationalist regime in India, the systematic destruction of the Universities with a neoliberal and hyper-nationalist agenda is bound to take an ugly turn. Under the garb of Decolonizing Universities, the nationalist critique perpetuates the Brahminical domination of public Universities in India, a fact that Ambedkar foresaw at the time of independence and setup few constitutional provisions for making a decolonized and debrahminized society, in which higher education played one of the most important roles. Instant of deepening the Ambedkarite project, Hindutva nationalists have systematically worked towards undermining the Constitution and the Universities have been their prime target. In this talk, I would argue that nationalist critique of colonization is merely another side of the same coin and true decolonization in South Asia necessarily includes Debrahminization of the University, by drawing upon the experiences of the Ambedkarite-Feminist Collective in Azim Premji University.
Asim Siddiqui is an Assistant Professor of Philosophy at the Azim Premji University Bangalore. In his work as a teacher, researcher and socio-cultural worker, he works towards issues of cultural and ecological justice by drawing upon various philosophical traditions from India and outside, in terms of both intellectual and embodied practices. His doctoral research and current educational experiments have been in developing an aesthetic-contemplative pedagogy for engaging with contemporary socio-political issues. Outside University, he does dramaturgy, consultancy and experiential education workshops for various art and developmental organizations. In his previous avatar, he has worked with NGOs and technology start-ups, along with getting an undergraduate degree from IIT Delhi.
D’un bout à l’autre, les balcons maladroits racontent ce qui se tait, ceux qui se taisent, ceux qui se cachent dans les combles des espaces où s’écoulent les rivières de silence presque oubliées. Je vibre aux enroulements d’écroulements sans écrous. Entends-tu l’éboulement et mes os tourmentés ? Les portes se ferment et les rideaux dansent, frôlés par les pulsations du vent. Alors que les pétales bercent les regards, ces eux descendant les escaliers de l’air, l’éternité est la symétrie des pleurs, dirais-tu. Il suffirait d’un bout d’ongle coupé pour marquer une vie jouant au funambule au square du ru. Au fond de mes pensées saignent ce qui se sèche quand bien même les doléances se renversent et traversent les passages piétons, le corps rampant, serpent glissant hors de ma bouche. Chut ! Ne crie pas. Cela ferait saigner les fissures déjà creuser et troublées. La bougie d’hier brûle tel un hymne dressé contre toutes les peurs nous traversant à contre-courant et nous ne sommes pas étanches dans la tranche. Laisse-moi l’étouffer, s’il te plaît te demandais-je, ce crie suspendu dans un claquement de doigt arrivant, de ma bouche à la tienne. Je crache vert et jaune et mousse végétal tiède ! Les bulles chantent volcan de boue…
Ma gorge serrée, se contracte et spasme à son corps se faufilant : craquent les cavités et montent la mousse de mes intestins. J’exulte et tes cils ramassent cette pluie fine de tes yeux. J’éternue et le sang tombe chaud, épais, caillots. Alors, j’expulse sec, en un jet ce surplus, demain il fera plus lourd et volera pollen encore, en corps beaux, et montera cette odeur de rouille. Tu l’imagines habitant une partie de tes sphères sourdes, cette eau tranquille où les canards passent. Dans ce décor nous accordons nos cordes et nos sauts raccordent les fils d’électricité à nos cœurs frissonnants. Bouillonnent des secrets, lesquels semblent porter tous les oiseaux du coin. Parfois se demande, comment font nos autres, ces petits machins qui rongent, dentent, croquent, mâchouillent, nos épidermes, nos chairs déchirés, chiqués comme du tabac jaune. Comment colle-t-on des affiches pour que continue de s’espérer peut-être des petits papiers et petits mouchoirs, des petites choses, des petits quelque chose, autre que le désordre, et que s’étoffe et s’érige les déclinaisons de nos réminiscences. Nos sangs ont été que trop versés et j’aimerais pouvoir accéder à une promesse pour nous.
Michaël est noirindien, 38 ans, QTLPOC neuroatypique autiste et éducateur, pédagogue auprès des maternelles et primaires, poète et raconteur. Il pratique le yoga des paresseux et la méditation koala. Militant AfroAsianTrans intersectionnel radicale, LGBTQIA + POC pour une éducation populaire, anti-raciste, décoloniale, anti-nucléaire, anti-arme, pro-choix et pro-droit, luttant contre le sexisme, la fétichisation, la transmisogynie et la grossophobie etc…
Il anime un atelier d’écriture pour QTLPOC par mail depuis janvier 2019 et est un lecteur compulsif.
Cultivating Queer Conocimiento: An Anzaldúan Meditation on Queer Theory
Contribute a queer conocimiento, a perspective on life that is different from that of other people.
Gloria Anzaldúa, “Writing Notes I”
“Queer” as Gloria Anzaldúa used the word (and make no mistake: she used it a lot, from the 1970s until her death in 2004) connects with but isn’t limited to same-sex desire. “Queer,” for Anzaldúa, was not just an adjective describing identity, actions, and/or desires; it also includes ethics–radical ways of living and moving through the world. “Queer,” for Anzaldúa, represents the innovation and transformation that occur when we’re willing to be visible in our differences, when we follow spirit’s guidance. Being queer requires acknowledgment, acceptance, and enactment of our profound differences from the status quo. It requires faith in these differences (as divine). Being queer requires that we have the courage to take the risks that these differences demand and that we nurtureour differences, approaching them as honored, powerful (and very demanding) teachers. When we do so, we create ripple effects that impact both outer and inner dimensions. To again quote Anzaldúa:
Living with queerness is a choice: Living in a queer way contributes to community, nation, planet. It has the power to change the world. Queer life is political, it is spiritual, it is an intensely conscious way of living. (Writing Notes I)
Although Anzaldúa didn’t flesh out her theory of queer conocimiento, I believe that it merits excavation and further development.
I have several reasons for this belief. First, it addresses one of Anzaldúa’s over-arching concerns: the fact that she was so rarely acknowledged as a founding figure in queer theory. I recall numerous conversations with her about this erasure at her home in Santa Cruz, California; it was one of the few academic slights that deeply troubled her. Building on Anzaldúa’s theory enables me to underscore her foundational contributions to queer theory. Second, the phrase “queer conocimiento” has intrigued me since 2004, when I first encountered it as I organized Anzaldúa’s manuscripts after her untimely death; since that day, queer conocimiento has called out to me, inviting me to explore and enact it. And third, queer conocimiento has its roots partially in Anzaldúa’s pre-Borderlandswork on “divine warriors,” “people of the purple ray,” and clairvoyant “facultades”–making it as foundational to spiritual activism as it is to queer theory. As Anzaldúa explains in her 1982? conversation with Christine Weiland:
I call us “divine warriors” because we have to fight. But it’s not a physical fighting. It’s fighting with the spirit. To be healthy, you must awaken a sense of who you are and keep it strong and assert that you’re okay, that you’re not sick, that society–religion, political systems, morality, the movies, the media, the newspapers–that they’re all wrong and that you’re right. It takes tremendous energy, courage, and perseverance to keep that awareness awake. So you start tapping into your strength, your source of power. (Interviews/Entrevistas)
In what follows, I draw on Anzaldúa’s own life and writings to offer a preliminary definition and enactment of queer conocimiento. I interweave her views with mine, creating una teoría mestizaje.
Queer Conocimiento: Defined, Enacted
I define queer conocimiento as a fully embodied approach to living–to knowledge production and social change–that exposes, challenges, and transforms our status-quo stories about the world. Queer conocimiento emerges when difference meets resilience, occurs in dialogue with spirit, is situated in a completely ensouled world, includes psychic and other ‘nonordinary’ powers, and can be nurtured through specific strategies. Anzaldúa’s first use of the term illustrates many of these traits:
A queer conocimiento and a queer facultad are other ways of perceiving “normal” reality as well as other world realities . . . . I believe in the practice power and ability to communicate with spirits, that organic and inorganic life has an aware consciousness (“Spiritual Mestisaje”)
Anzaldúa anchors queer conocimiento in our everyday material reality while, simultaneously, challenging conventional perceptions of this reality by replacing Cartesian metaphysics with a mystical worldview.
We activate queer conocimiento by defying restrictive social scripts and nurturing our difference(s)–regardless of the rejection we might experience. As Anzaldúa asserts in “Queers of Color,” a 1999 lecture given at the University of California, Santa Cruz:
we have to turn away from: security, fitting in, [and] the orthodox way of doing things. We’re not just one of the guys, different only in who we have sex with.Knowing your difference will cost you. The consequences of living a queer life. Living with queerness is a choice. Living in a queer way contributes to community, nation, planet. Such a way of life has the power to change the world. Living queerly is political, it is spiritual, it is an immensely conscious way of life.
Queer conocimiento does not mindlessly celebrate being different/being queer but occurs knowingly, aware of the great costs involved. While Anzaldúa views our queer differencs as sacred gifts, she knows form her own experience that honoring and unfolding these gifts can be incredibly painful–on multiple levels. Yet for those of us queer folk who aspire to change the world, “[l]iving queerly” by heeding these differences is extremely worthwhile.
Queer conocimiento is embodied and accessed through the physical which can open us to the psychic. Thus in her 2001 manuscript, “Queer Conocimiento,” Anzaldúa associates it with “staying in your skin”–remaining present to our physical-material surroundings. She suggests that meditation “improves and increases body awareness” which, in turn, facilitates our recognition of the world’s ensouled nature, or what she describes as “the soul in everything.” And much earlier, in her 1981 unpublished manuscript, Esperando la serpiente con plumas/Waitng for the Feathered Serpent, Anzaldúa writes that the divine warrior develops this “new faculty of listening to the body” as a form of resistance to the overlapping forms of oppression she experiences “because she’s colored [sic], because she’s female and because she queer [sic]–all those multiple oppressions have put her thru [sic] hell’s fireand [sic] dark nights.”
Queer conocimiento is dialogic in multiple ways and on multiple levels. As we enact queer conocimiento, we move through an ensouled world, in conversation with our surroundings–open and attentive to possible messages: When something calls out to us, we answer its call and trust the messages generated through our encounters. We do so because we know that reality is composed of multiple overlapping dimensions all created by and infused with spirit (energy/consciousness/force/the divine–call it what you will).
When we perceive the world with queer conocimiento, the boundaries between worlds become porous. Anzaldúa explores this boundary blurring in many short stories, like “El paisano is a bird of good omen.” This 1982 short story beautifully illustrates queer conocimiento in both content and form. Set in south Texas, “El paisano” focuses on Andrea de la Cruz, a queer woman on the eve of her marriage to another queer, Zenobio. Andrea is queer in many ways: She defies conventional gender roles by speaking her mind and following her will, expressing her attraction to another woman, and doing a “man’s work” better than men; she has wild hennaed hair and a serpent companion, Víbora, who sleeps next to her. More importantly for my argument, Andrea has nonordinary, psychic powers (or what we could call magic); she can “tam[e] wild bulls and mad dogs,” choke a person simply by looking directly at their throat and causing them to gag; make thunder and lightning; communicate with reptiles and other nonhuman people; bilocate; merge with the trees, blur boundaries between herself and the land. Andrea’s magic keeps her safe from her neighbors’ suspicion and fears and gives her self-confidence.
Although Andrea is a semi-fictional character, her powers are not. From its earliest pre-conceptualization, Anzaldúa associates queer conocimiento with clairvoyance and other psychic skills. Look for instance at Esperando la serpiente con plumas/Waiting for the Feathered Serpent, where Anzaldúa associates queers of color with (r)evolutionary development. In order to survive, she explains, marginally oppressed people sometimes develop additional skills that give us psychic powers, enabling us to read our surroundings more effectively:
We need to learn to read the meaning and significance of every event in our lives. We must see the hidden meaning or signature of every occurrence [sic]. Our survival is at stake. . . . What I’m talking about is political and personal CLAIRVOYANCE: the capacity to see in surface events, the meaning of deeper realities. (Dane Rudhyar, Cap. 29) We have developed an extra faculty, a sense that spots danger and ill winds in our streets and in our bedrooms. We need to cultivate this “faculty.”
Queer conocimiento invites us to cultivate this nonordinary faculty and assures us that doing so awakens new knowledges and skills with which we can change the world.
An increasing number of queer folx are involved in this work: We access and activate queer conocimiento by embracing our differences (as divine messengers) and nurturing their wisdom.
A longer version of this piece was presented at the Anzaldúa Colloque in Paris, May 2019.
Anzaldúa, Gloria. “Esperando la Serpiente con Plumas (Waiting for the Feathered Serpent),” 1981-82. Box 78, Folder 9. Gloria Evangelina Anzaldúa Papers. Nettie Lee Benson Latin American Collection, University of Texas, Austin.
—. Interviews/Entrevistas, edited by AnaLouise Keating, Routledge, 2000.
—. “El paisano is a bird of good omen.” 1983. The Gloria Anzaldúa Reader, edited by AnaLouise Keating, Duke University Press, 2009.
—. “Queers of Color,” 1999. Box 112, Folder 26. Gloria Evangelina Anzaldúa Papers. Nettie Lee Benson Latin American Collection, University of Texas, Austin.
—. “Spiritual Mestisaje, An Other Way,” 1996, Box 64, Folder 27. Gloria Evangelina Anzaldúa Papers. Nettie Lee Benson Latin American Collection, University of Texas, Austin.
—. “Writing Notes I,” 1999. Box 102, Folder 3. Gloria Evangelina Anzaldúa Papers. Nettie Lee Benson Latin American Collection, University of Texas, Austin.
Rudhyar, Dane. An Astrological Mandala: The Cycle of Transformations and its 360 Symbolic Phases, Vintage Books, 1973.
AnaLouise Keating is a bi qpoc womanist spiritual activist, yin yoga instructor, and professor and Ph.D. program director of multicultural women’s & gender studies at Texas Woman’s University. She worked extensively with Gloria Anzaldúa during her life and has edited several of Anzaldúa’s books, most recently, Light in the Dark/Luz en lo oscuro: Rewriting Identity, Spirituality, Reality.AnaLouise’s most recent book is Transformation Now! Toward a Post-Oppositional Politics of Change. Her lifework focuses on radical transformation, women-of-color theories, and transformational pedagogies. She can be reached at: firstname.lastname@example.org