Marquis Bey – författare

Nonbinary Life is an invitation to imagine the possibilities of life outside of gender. To write, to think, to imagine, to agitate, and to love without regard for gender is to lead a non-binary life. In this genre-defying work of autotheory, Marquis Bey proposes a radical refusal: to relinquish gender as a framework we carry - for ourselves and for others - and to embrace modes of being that exist outside of its grasp. Spanning questions of pronouns, masculinity, love, family, language, and even the Redwood National Forest, Nonbinary Life blends memoir and theory to provide a philosophical meditation on what it means to live beyond the binary

Marquis Bey's debut collection, Them Goon Rules, is an un-rulebook, a long-form essayistic sermon that meditates on how Blackness and nonnormative gender impact and remix everything we claim to know.A series of essays that reads like a critical memoir, this work queries the function and implications of politicized Blackness, Black feminism, and queerness. Bey binds together his personal experiences with social justice work at the New York–based Audre Lorde Project, growing up in Philly, and rigorous explorations of the iconoclasm of theorists of Black studies and Black feminism. Bey's voice recalibrates itself playfully on a dime, creating a collection that tarries in both academic and nonacademic realms.Fashioning fugitive Blackness and feminism around a line from Lil' Wayne's “A Millie,” Them Goon Rules is a work of “auto-theory” that insists on radical modes of thought and being as a refrain and a hook that is unapologetic, rigorously thoughtful, and uncompromising.

Nonbinary Life is an invitation to imagine the possibilities of life outside of gender. To write, to think, to imagine, to agitate, and to love without regard for gender is to lead a non-binary life. In this genre-defying work of autotheory, Marquis Bey proposes a radical refusal: to relinquish gender as a framework we carry - for ourselves and for others - and to embrace modes of being that exist outside of its grasp. Spanning questions of pronouns, masculinity, love, family, language, and even the Redwood National Forest, Nonbinary Life blends memoir and theory to provide a philosophical meditation on what it means to live beyond the binary

Nonbinary Life is an invitation to imagine the possibilities of life outside of gender. To write, to think, to imagine, to agitate, and to love without regard for gender is to lead a non-binary life. In this genre-defying work of autotheory, Marquis Bey proposes a radical refusal: to relinquish gender as a framework we carry - for ourselves and for others - and to embrace modes of being that exist outside of its grasp. Spanning questions of pronouns, masculinity, love, family, language, and even the Redwood National Forest, Nonbinary Life blends memoir and theory to provide a philosophical meditation on what it means to live beyond the binary

Nonbinary Life is an invitation to imagine the possibilities of life outside of gender. To write, to think, to imagine, to agitate, and to love without regard for gender is to lead a non-binary life. In this genre-defying work of autotheory, Marquis Bey proposes a radical refusal: to relinquish gender as a framework we carry - for ourselves and for others - and to embrace modes of being that exist outside of its grasp. Spanning questions of pronouns, masculinity, love, family, language, and even the Redwood National Forest, Nonbinary Life blends memoir and theory to provide a philosophical meditation on what it means to live beyond the binary

In Black Trans Feminism Marquis Bey offers a meditation on blackness and gender nonnormativity in ways that recalibrate traditional understandings of each. Theorizing black trans feminism from the vantages of abolition and gender radicality, Bey articulates blackness as a mutiny against racializing categorizations; transness as a nonpredetermined, wayward, and deregulated movement that works toward gender’s destruction; and black feminism as an epistemological method to fracture hegemonic modes of racialized gender. In readings of the essays, interviews, and poems of Alexis Pauline Gumbs, jayy dodd, and Venus Di’Khadijah Selenite, Bey turns black trans feminism away from a politics of gendered embodiment and toward a conception of it as a politics grounded in fugitivity and the subversion of power. Together, blackness and transness actualize themselves as on the run from gender. In this way, Bey presents black trans feminism as a mode of enacting the wholesale dismantling of the world we have been given.

In Cistem Failure Marquis Bey meditates on the antagonistic relationship between blackness and cisgender. Bey asks, What does it mean to have a gender that “matches” one’s sex---that is, to be cisgender---when decades of feminist theory have destroyed the belief that there is some natural way to be a sex? Moving from the The Powerpuff Girls to the greeting “How ya mama’n’em?” to their own gender identity, Bey finds that cisgender is too flat as a category to hold the myriad ways that people who may or may not have undergone gender-affirmative interventions depart from gender alignment. At the same time, blackness, they contend, strikes at the heart of cisgender’s invariable coding as white: just as transness names a non-cis space, blackness implies a non-cis space. By showing how blackness opens up a way to subvert the hegemonic power of the gender binary, Bey makes a case for an antiracist gender abolition project that rejects cisgender as a regulatory apparatus.

This special issue brings together scholars, artists, and activists working at the intersections of queer theory, critical race studies, and radical movements to consider prison abolition as a project of queer liberation and queer liberation as an abolitionist project. Pushing beyond observations that prisons disproportionately harm queer people, the contributors demonstrate that gender itself is a carceral system and demand that gender and sexuality, too, be subject to abolition. The contributors offer fresh analytical lenses, personal reflections, and unequivocal calls to action to the ongoing work of constructing liberatory futures without prisons, police, or the tyranny of colonial gender systems. In the essays collected here, they explore trans identity and community across prison walls, consider how gentrification functions as a carceral mechanism, meditate on the importance and ethics of queer art, and argue for the necessity of anticarceral queer politics that do not look to punishment for justice.Contributors. Marquis Bey, Caia Maria Coelho, Stephen Dillon, Nadja Eisenberg-Guyot, Jesse A. Goldberg, Jaden Janak, Alexandre Martins, Alison Rose Reed, S. M. Rodriguez, Kitty Rotolo, Lorenzo Triburgo, Sarah Van Dyck

In Black Trans Feminism Marquis Bey offers a meditation on blackness and gender nonnormativity in ways that recalibrate traditional understandings of each. Theorizing black trans feminism from the vantages of abolition and gender radicality, Bey articulates blackness as a mutiny against racializing categorizations; transness as a nonpredetermined, wayward, and deregulated movement that works toward gender’s destruction; and black feminism as an epistemological method to fracture hegemonic modes of racialized gender. In readings of the essays, interviews, and poems of Alexis Pauline Gumbs, jayy dodd, and Venus Di’Khadijah Selenite, Bey turns black trans feminism away from a politics of gendered embodiment and toward a conception of it as a politics grounded in fugitivity and the subversion of power. Together, blackness and transness actualize themselves as on the run from gender. In this way, Bey presents black trans feminism as a mode of enacting the wholesale dismantling of the world we have been given.

In Cistem Failure Marquis Bey meditates on the antagonistic relationship between blackness and cisgender. Bey asks, What does it mean to have a gender that “matches” one’s sex---that is, to be cisgender---when decades of feminist theory have destroyed the belief that there is some natural way to be a sex? Moving from the The Powerpuff Girls to the greeting “How ya mama’n’em?” to their own gender identity, Bey finds that cisgender is too flat as a category to hold the myriad ways that people who may or may not have undergone gender-affirmative interventions depart from gender alignment. At the same time, blackness, they contend, strikes at the heart of cisgender’s invariable coding as white: just as transness names a non-cis space, blackness implies a non-cis space. By showing how blackness opens up a way to subvert the hegemonic power of the gender binary, Bey makes a case for an antiracist gender abolition project that rejects cisgender as a regulatory apparatus.

In Black Trans Feminism Marquis Bey offers a meditation on blackness and gender nonnormativity in ways that recalibrate traditional understandings of each. Theorizing black trans feminism from the vantages of abolition and gender radicality, Bey articulates blackness as a mutiny against racializing categorizations; transness as a nonpredetermined, wayward, and deregulated movement that works toward gender’s destruction; and black feminism as an epistemological method to fracture hegemonic modes of racialized gender. In readings of the essays, interviews, and poems of Alexis Pauline Gumbs, jayy dodd, and Venus Di’Khadijah Selenite, Bey turns black trans feminism away from a politics of gendered embodiment and toward a conception of it as a politics grounded in fugitivity and the subversion of power. Together, blackness and transness actualize themselves as on the run from gender. In this way, Bey presents black trans feminism as a mode of enacting the wholesale dismantling of the world we have been given.

In Cistem Failure Marquis Bey meditates on the antagonistic relationship between blackness and cisgender. Bey asks, What does it mean to have a gender that “matches” one’s sex---that is, to be cisgender---when decades of feminist theory have destroyed the belief that there is some natural way to be a sex? Moving from the The Powerpuff Girls to the greeting “How ya mama’n’em?” to their own gender identity, Bey finds that cisgender is too flat as a category to hold the myriad ways that people who may or may not have undergone gender-affirmative interventions depart from gender alignment. At the same time, blackness, they contend, strikes at the heart of cisgender’s invariable coding as white: just as transness names a non-cis space, blackness implies a non-cis space. By showing how blackness opens up a way to subvert the hegemonic power of the gender binary, Bey makes a case for an antiracist gender abolition project that rejects cisgender as a regulatory apparatus.

A complex articulation of the ways blackness and nonnormative gender intersect-and a deeper understanding of how subjectivities are formedA deep meditation on and expansion of the figure of the Negro and insurrectionary effects of the “X” as theorized by Nahum Chandler, The Problem of the Negro as a Problem for Gender thinks through the problematizing effects of blackness as, too, a problematizing of gender. Through the paraontological, the between, and the figure of the “X” (with its explicit contemporary link to nonbinary and trans genders) Marquis Bey presents a meditation on black feminism and gender nonnormativity. Chandler’s text serves as both an argumentative tool for rendering the “radical alternative” in and as blackness as well as demonstrating the necessarily trans/gendered valences of that radical alternative.Forerunners is a thought-in-process series of breakthrough digital works. Written between fresh ideas and finished books, Forerunners draws on scholarly work initiated in notable blogs, social media, conference plenaries, journal articles, and the synergy of academic exchange. This is gray literature publishing: where intense thinking, change, and speculation take place in scholarship.

Anarcho-Blackness seeks to define the shape of a Black anarchism. Classical anarchism tended to avoid questions of race - specifically Blackness - as well as the intersections of race and gender. Bey addresses this lack, not by constructing a new cannon of Black anarchists but by outlining how anarchism and Blackness already share a certain subjective relationship to power, a way of understanding and inhabiting the world. Through the lens of Black feminist and transgender theory, he explores what we can learn by making this kinship explicit, including how anarchism itself is transformed by the encounter. If the state is predicated on a racialised and gendered capitalism, its undoing can only be imagined and undertaken by a political theory that takes race and gender seriously.