And He was asking him, "What is your name?" And he said to Him, "My name is Multitude; for we are many."
« I believe she sought for the male power, she wanted to feel independent and capable of everything, like a “man” – and this is not that different from what Preciado communicates in some of her texts.»
By the end of the afternoon we get back to Testo Yonqui, chapter 12.
I recall the case of Aurore Dupin, better known as George Sand (1804-1876), an iconic writer, who adopted a male name and dressed in drag frequently. It is true that as a member of an intellectual elite residing in the nineteenth century Paris, she lived in privileged surroundings. Scandalous, but inside the conceptions of what “an artist” could be: eccentric, dandy, bohemian. Still, as one would imagine, she faced prejudice even from people of the same elite.
Nowadays people look for the possibilities of drag practices in groups, as it strengthens the individuals among it while it has a broader political effect: collective thinking, feeling, acting; in Sand´s case, she was a single person, a woman. And we easily see glimpses of feminism, but I believe she sought for the male power, she wanted to feel independent and capable of everything, like a “man” – and this is not that different from what Preciado communicates in some of her texts.
I ask the support of no one, neither to kill someone for me, gather a bouquet, correct a proof, nor to go with me to the theater. I go there on my own, as a man, by choice; and when I want flowers, I go on foot, by myself, to the Alps.
While Preciado writes about drag king contemporary experiences I recall the last couple of days. Some of the sensations she describes are really similar to what I´ve been feeling. However, when Preciado traces a genealogy of these she begins in the 1980s. I´m sure she knows about previous experiences, on European and North American cities, but I find it an anachronistic mistake not recognizing the presence of political intentions. I believe that even not having explicit political intentions, one can still be engaging in subversive actions by not respecting the sex/gender script that was assigned. Why didn´t Preciado write about them, why didn’t she try to understand their motivations and place them in subversive strategies as well? If it is true that there weren´t hormonal experiments, it is also true that other supplements were encompassed: cigarettes, alcohol, drugs, hair gel, even the canes, the fake mustaches, etc. The logic of re-appropriation and experimenting were similar.