Manifesto

The manifesto has been updated on September 12, 2024 for clarity and understanding. We believe the new version is easier to read and digest.

The Queer Translation Collective (QTC) represents a vision of a collective in the generative process of creating a community between living and dead queer subjects, recuperated, or still waiting to be unsilenced. As practitioners, we reject the notion of a single monolithic human history. As Queering Translation Practitioners, we embrace the cyclical nature of indigenous temporalities and deny the denial of the coevalness of parallel histories,epistemologies,s and ontologies. In this way, we enact resistance to those hegemonic forces that seek to naturalize, pathologize and commoditize all human experience.

This manifesto, written by graduate student, Jon D Jaramillo as the culmination of his specialization in translation studies at the University of Oregon, is the product of many years of multidisciplinary study and research in Romance Languages, Translation Theory and Queer Theory. This manifesto is grounded in Marxist, Benjaminian and Kuschian philosophical and political reflections in dialogue with many contemporary feminist, gay, lesbian, transgendered, and queer theorists who have interrogated normalizing discourses and built theoretical artifices that assist us in the onerous task of radically existing in a ubiquitous hegemony of power that seeks to assimilate and homogenize all difference. This manifesto is by no means definitive, rather it is a “work in progress,” in a continuous state of “becoming.” The manifesto serves as a point of departure for discussion and exploration.

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Manifesto

Queering Translation (QT) Manifesto: Enhancing Clarity and Understanding

Introduction

Queering Translation (QT) is a political and transformative practice that centers on marginalized and non-conforming bodies. It emphasizes movement, transformation, and the fluidity of expressions and embodiments. QT challenges traditional notions of identity by complicating language and grammar, using synonyms, antonyms, and rhetorical dissonance. It rejects binary gender pronouns that erase same-sex desire and embraces playful use of pronouns.

Trans-Living and Recuperation of Silenced Voices

QT connects to Walter Benjamin’s concept of “trans-living,” the idea that an original text can “live on” through translation. This process allows previously silenced or erased queer subjects to be rediscovered and acknowledged. By engaging readers in dialogue with these voices—even if they belong to the past—QT fosters community and connection across time.

Community and Mestizo Consciousness

QT envisions community as an active, intersubjective creation. It invites a mestizo-like consciousness that acknowledges and asserts coexisting paradigms. This approach encourages us to inhabit the liminal spaces between words, embracing the nuances and potential for deeper connections and meanings.

Embracing Complexity and Challenging Norms

QT practice values entanglement, ambiguity, and a spectrum of emotions—from angst to exuberance. It seeks to make the invisible visible, give voice to the silenced, and restore what has been erased. By highlighting the uncomfortable aspects of a text, QT unsettles readers and opens them to unexpected perspectives. It employs techniques that, through a critical lens, destabilize and denaturalize gender and sexual norms.

Reflexivity and Affirmation of Diversity

QT embodies a high degree of self-awareness and reflexivity. It affirms the political significance of diversity in culture, gender, race, sexuality, class, ethnicity, disability, and indigeneity. QT reveals and highlights alternative worldviews that are often overshadowed by dominant capitalist ideologies enforcing normative binaries. Rather than conforming, QT questions and destabilizes these norms, asserting its position outside hegemonic thinking and outdated philosophies.

Resistance to Alienation and Emphasis on Becoming

QT resists the alienation and isolation produced by dominant knowledge systems. It emphasizes the continuous movement and transformation of bodies, rejecting the illusion of static identity. QT practitioners recognize that the facade of a “civilized,” economically empowered progress often conceals patriarchal and imperial desires that perpetuate control and oppression. QT does not create a discourse that reinscribes colonial domination; instead, it affirms the existence and equal validity of diverse histories. It creates interactive spaces where queer experiences can be intensified and expanded.

Integration of Affectivity and Rationality

QT embraces emotional embodiment without rejecting rationality. It challenges the complacency of rational thought by questioning its historical context and authority. QT promotes a vital synesthesia that engages all senses—seeing, hearing, touching, smelling, and feeling. It honors intuition and reveals inner emotional, spiritual, and intellectual truths. Recognizing that systems contain the seeds of their own transformation, QT practitioners seek to cultivate new ways of living and thinking that emerge from the old.

Building on Past Movements and Rejecting Objectification

QT acknowledges the contributions of feminist, gay, lesbian, bisexual, transgender, intersex, asexual, and questioning individuals who have challenged hegemonic power structures. QT practitioners aim to inhabit and share the spaces these movements have carved out. While acknowledging that we may sometimes feel like passive subjects in an objectified world, QT rejects the reduction of individuals to mere objects. Instead, it fosters a liberating sense of identity, space, and time.

Embracing Intersectionality and Collective Activity

QT practice embraces intersectionality, recognizing that a full spectrum of identities and experiences coexist and shine together. It captures the richness of lived experiences in diverse spaces, challenging hierarchical structures. In QT’s embrace of ambiguity, we witness a dynamic, collective activity that moves bodies and pulls the cosmos toward a renewal of life. It understands identity as something constituted from within, not imposed from without.

Engagement with the Present and Creation of Community

QT engages with intercultural, transgender, and intersubjective living, bringing the entirety of history into the present moment. By focusing on modes of being (“how”) rather than causes (“why”), QT involves its practitioners in the concrete creation and performance of community and habitat in the here and now. It represents authentic being as a movement within a living and vibrant social organism.

Promoting Justice and Revitalizing Imagination

QT practice embraces ultratranslation, discomfortable translation, and language justice as means to achieve intersectional justice. It revitalizes the imagination’s ability to envision a transnational and trans-living community. QT interrogates the true meaning of liberation, questions our own prejudices, and examines how they might hinder our understanding of texts. It explores ways to decolonize our thinking and identity, and how to engage in liberatory collectivity, carrying evolving practices into new traditions for the future.

Conclusion

Ultimately, QT practice must be experienced and experimented with to be fully understood. It resists being codified, canonized, colonized, or contained. QT is an ongoing, dynamic process that invites continual participation and evolution, fostering deeper connections and a more profound understanding of ourselves and others.

Sources

Belizário, Fernanda. “For a Post-Colonial Queer Theory: Coloniality of Gender and Heteronormativity Occupying the Borders of Translation.” Gender, Human Rights and Activisms Proceedings of the Fifth International Congress in Cultural Studies (2016): 385. Estudos Culturais. Universidades Do Minho E De Aveiro, Sept. 2016. Web. 13 Mar. 2017.

Benjamin, Walter. “The Task of the Translator.” Selected Writings. Ed. Marcus Bullock and Michael W. Jennings. Cambridge, MA: Belknap, 1996. 253-63. Print.

Dinshaw, Carolyn. Getting Medieval: Sexualities and Communities, Pre- and Postmodern. Durham, NC: Duke UP, 1999. Print.

Domínguez-Ruvalcaba, Héctor. Translating the Queer: Body Politics and Transnational Conversations. Zed Books, 2016.

Foucault, Michel. “Truth and Power.” The Foucault Reader. Ed. Paul Rabinow. New York: Pantheon, 1984. 51-75. Print.

Giustini, Deborah. “Gender and Queer Identities in Translation. From Sappho to Present Feminist and Lesbian Writers: Translating the past and Retranslating the Future.” Thesis. Norwich: University of East Anglia, 2015. Academia.edu, Spring 2015. Web. 13 Mar. 2017.

Hofer, Jen, and John Pluecker. A Manifesto for Discomfortable Wrtiting / Un manifiesto para la escritura discómoda. Los Angeles: Antena, 2013. Print.

Kusch, Rodolfo. Indigenous and Popular Thinking in América. Trans. Maria Lugones and Joshua M. Price. Durham: Duke UP, 2010. Print.

Love, Heather. Feeling Backward: Loss and the Politics of Queer History. Harvard University Press, 2009.

Lugones, Maria. “Translator’s Introduction.” Introduction. Indigenous and Popular Thinking in América. By Rodolfo Kusch. Trans. Maria Lugones and Joshua M. Price. Durham: Duke UP, 2010. lv-lxx. Print.

Marx, Karl. Preface. A Contribution to the Critique of Political Economy. New York: International, 1972. 3-5. Print.

Mazzei, Cristiano A. “Queering Translation Studies.” Thesis. University of Massachusetts – Amherst, 2014. Master’s Thesis 1911. ScholarWorks@UMass Amherst, Feb. 2014. Web. 13 Mar. 2017.

Mbembé, Achille. “Necropolitics.” Public Culture 15.1 (2003): 11-40. Project MUSE [Johns Hopkins UP]. Web. 11 Dec. 2015.

Sappho. If Not, Winter: Fragments of Sappho. Trans. by Anne Carson. New York: Vintage. 2003. Web. 13 Mar. 2017.

Vallega, Alejandro A. “Américan Thinking.” Philosophy 607 Kusch. University of Oregon, Eugene. 6 Oct. 2016. Reading. Quotes and paraphrases drawn from class discussions held over an 8-week period beginning with the first class-meeting on the date specified in the citation.

Vallega, Alejandro A. Introduction. Latin American Philosophy from Identity to Radical Exteriority. Bloomington, IN: Indiana UP, 2014. 1-15. Print.

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