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An open matrix of possibilities, gaps, intersections, dissonances, resonances, failures, or excesses of meaning emerges when the constituent elements of someone’s gender and sexuality are not (or cannot be) constrained to monolithic meanings. These are the political, linguistic, epistemological, and figurative adventures and experiences of those of us who like to define ourselves (among many other possibilities) as female and aggressive lesbians, mystical fagots, fantasizers, drag queens and drag kings, clones, leathers, women in suits, feminist women or feminist men, masturbators, madwomen, divas, snap!, manly submissive guys, mythomaniacs, transsexuals, wannabes, poofs, truckers, men who define themselves as lesbians sleeping with men […], and all those who are able to love them, learn from them, and identify with them. (Kosofsky-Sedgwick, 1998, p. 115)†
In these words, Eve Kosofsky-Sedgwick (1998) attempts to capture the flamboyant inclusiveness of the term “queer.” Weirdness and eccentricity, insult reinvented and transformed into proud self-determination, activism, and political performance: the overarching and historically contingent “Queer” was capitalized, conceptualized, and introduced into the academic world by Teresa De Lauretis (1991) to epitomize the problematization of marginalized subjectivities. In this heterogenous field of “de-subjugated knowledge,”† subjectification or subjectivation – that is, the process of becoming a subject – is understood as a complex interweave of sexuality, gender, class, and race, which encompasses an intersectional perspective that conceives all identity categories as an arsenal of oppressive strategies and subjection techniques to apply prevailing norms. Hence, Q/queer defines the gap from and resistance to the normative regime, thus becoming synonymous with identificatory, disciplinary, and epistemological multiplicity.
This movement of thought that seeks to undermine repressive institutions and traditions by providing j