Crime belongs to the concept “revolt against the social order.” One does not “punish” a rebel; one suppresses him. A rebel can be a miserable and contemptible man; but there is nothing contemptible in a revolt as such—and to be a rebel in view of contemporary society does not in itself lower the value of a man. There are even cases in which one might have to honor a rebel, because he finds something in our society against which war ought to be waged—he awakens us from our slumber.
— Friedrich Nietzsche, The Will to Power, §740 (via armed-joy)
There are the green-eyed Mexicans. The rich blond Mexicans. The Mexicans with the faces of Arab sheiks. The Jewish Mexicans. The big-footed-as-a-German Mexicans. The leftover-French Mexicans. The chaparrito compact Mexicans. The Tarahumara tall-as-a-desert-saguaro Mexicans. The Mediterranean Mexicans. The Mexicans w/Tunisian eyebrows. The negrito Mexicans of the double coasts. The Chinese Mexicans. The curly-haired, freckled-faced, red-headed Mexicans. The Lebanese Mexicans. Look, I don’t know what you’re talking about when you say I don’t look Mexican. I am Mexican.
— Sandra Cisneros (via ioanina)
The temporal structure of the subject is chiasmic: in the place of a substantial or self-determining “subject,” this juncture of discursive demands is something like a “crossroads,” to use Gloria Anzaldua’s phrase, a crossroads of cultural and political discursive forces, which she herself claims cannot be understood through the notion of the “subject.” There is no subject prior to its constructions; it is always the nexus, the non-space of cultural collision, in which the demand to resignify or repeat the very terms which constitute the “we” cannot be summarily refused, but neither can they be followed in strict obedience. It is the space of this ambivalence which opens up the possibility of a reworking of the very terms by which subjectivation proceeds—and fails to proceed.
— Judith Butler, Bodies That Matter (via heteroglossia)