denaturalization of heterosexuality to the social consolidation of non-normative sexualities. This is also a transition from one paradigm that is dissolving (giving rise to nostalgias, laments, and regressive and reactionary movements) to another, emergent phenomenon that is trying to establish itself (and that is continually attacked by those who confuse it, or pretend to confuse it, with a new paradigm).
Now books of poetry end this way:
I believe in reevaluating my sexual identity
as a new vocabulary emerges.5
Could this be the new specter haunting the world? A homogenizing force? A claim that we are all the same, pronounced in a tiresome and despondent way? A becoming-normal? How has this happened? Didn’t they tell us that we were living in the age of shifting identities, of proliferating subjectivities, of a plethora of personalities? Haven’t the affects, sexuality, and technology teamed up, in a triumphant triumvirate, to confer on each body its singularity and on each individual her transformations and renunciations, his undoing [contra-devenir] of gender, class, and occupational destiny? From what foul maze of cubicles and grids do these forces emerge, these forces that lead even those who are changeful by nature – children, musicians, fashionistas, the freest of free spirits, those who play at life and play their lives as if on a multicolored chessboard – to end up in the greyest square?
Notes
1 1. Boris Vian, Vercoquin et le plancton, Madrid: Impedimenta, 2010, 105–7.
2 2. Gaby Bess, Post pussy, Almería: El Gaviero, 2015, 9.
3 3. Guy Baret, Éloge de l’héterosexualité, Paris: Les Belles Lettres, 1994, 27.
4 4. Alain Naze, Manifeste contre la normalisation gay, Paris: La Fabrique, 2017. See also Lee Edelman, No Future, Durham, NC: Duke University Press, 2004.
5 5. Bess, Post pussy, 68.
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