The semantic consequence of the coloniality of gender is that “colonized woman” is an empty category: no women are colonized; no colonized females are women. Thus, the colonial answer to Sojourner Truth is clearly, “no.” Unlike colonization, the coloniality of gender is still with us; it is what lies at the intersection of gender/class/race as central constructs of the capitalist world system of power. Thinking about the coloniality of gender enables us to think of historical beings only one-sidedly, understood as oppressed. As there are no such beings as colonized women, I suggest that we focus on the beings who resist the coloniality of gender from the “colonial difference.” Such beings are, as I have suggested, only partially understood as oppressed, as constructed through the coloniality of gender. The suggestion is not to search for a non-colonized construction of gender in indigenous organizations of the social. There is no such thing; “gender” does not travel away from colonial modernity. Resistance to the coloniality of gender is thus historically complex.
[…]I [do not] think of resistance as the end or goal of political struggle, but rather as its beginning, its possibility….Resistance is the tension between subjectification (the forming/informing of the subject) and active subjectivity, that minimal sense of agency required for the oppressing resisting relation being an active one, without appeal to the maximal sense of agency of the modern subject.
Here's the serious version of my gender post bc no one will let a trans girl have some fun on their blog
“You don’t need to feel trapped being cis, there are other options, it’s ok to b trans and if you want to be trans you certainly can, especially since gender is a harmful social construct created by colonialists in an attempt to categorize people to better fit into a post industrial economy under an authoritarian system of government. Gender oppresses all of us, and if you don’t like the gender labels that others have applied to you, you can break out of them, gender shouldn’t feel like a cage, and if it feels like a cage to you, abandon or change it, you have the right to claim autonomy and agency over your gender and gender expression, don’t let other people tell you that you can’t be trans, or that your transness is invalid, especially if they’re basing that assumption on what they think a trans person should look and act like, it’s not ok for people to use your transness as a weapon against you, what you see your gender as or what you want your gender to be is valid, you have the right to control how you are labeled and how you would like other people to refer to you, gender doesn’t have to be normative, don’t let other ppl stifle you”
Tl;dr: your gender is your own and no one else’s, you have the right to define and label it in the way that you like and/or makes you most comfortable, no one else has the right.
Without the ongoing genocide of Aboriginal peoples, non-Aboriginal North and South Americans would quite literally have no land from which to pursue freedom of choice. To understand where personal agency ends and the narratives take over is no easy task. Patricia Williams uncovers some of these deeper levels of constraints when she pursues the point that freedom is either a contradictory or meaningless concept given that one person’s freedom is another’s loss of freedom. She writes: ‘In our legal and political system, words like “freedom” and “choice” are forms of currency. They function as the mediators by which we make all things equal, interchangeable. It is, therefore, not just what “freedom” means, but the relation it signals between each individual and the world. It is a word that levels difference.’
Freedom, choice, autonomy are all concepts that impose a particular kind of order, a structure that violently suppresses those details that do not fit — in particular, the details surrounding the persistent domination of men over women, rich over poor, and whites over Blacks. When my students and I complained that the rational, autonomous individual seemed irrelevant, we were trying to identify what is not said: such an individual can only exist at the expense of the individual defined by responsibilities to Other, defined by emotion — defined in short, by all that cannot be expressed ‘in the language of power and assertion and staked claims.’
Sherene H. Razack, Looking White People in the Eye: Gender, race, and culture in courtrooms and classrooms, p. 31.
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