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By Simone de Beauvoir

"Comment l. a. femme fait-elle l'apprentissage de sa , remark l'éprouve-t-elle, dans quel univers se trouve-t-elle enfermée, quelles évasions lui sont permises, voilà ce que je chercherai à décrire. Alors seulement nous pourrons comprendre quels problèmes se posent aux femmes qui, héritant d'un lourd passé, s'efforcent de forger un avenir nouveau. Quand j'emploie les mots "femme" ou "féminin" je ne me réfère évidemment à aucun archétype, à aucune immuable essence ; après l. a. plupart de mes affirmations il faut sous-entendre "dans l'état actuel de l'éducation et des mœurs". Il ne s'agit pas ici d'énoncer des vérités éternelles mais de décrire le fond commun sur lequel s'élève toute lifestyles féminine singulière."
Simone de Beauvoir.

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In doing so, those differences must be(come) clear-cut—a border must be drawn between the two, creating a dichotomy so there is no confusion about who is where in the hierarchy. This takes time, centuries even, to really harden our perception of human nature. It takes laws, but worse it takes discipline, primarily in the form of terror and violence, to pound a sense of hierarchy into us. Despite the possibility that the state and capitalism may be able to function without these imposed borders, the borders must still be destroyed.

An anarchist queer theory might give us more effective ways of relating than the Oppression Olympics (a set of games no one really wins anyway). And in an anarchist politics of sexuality and gender, this means that care needs to be taken not to invert existing hierarchies, much like the Oppression Olympics do—making more authentic voices out of some over others and creating new hierarchies to replace old ones. With this piece, then, I want to briefly talk about a few ways that I think radical queer politics and spaces have often come to invert existing hierarchies rather than doing away with them (or perhaps destabilizing them).

29 Joel Olson, Abolition of White Democracy, (2004) 37. I would say that “peacefully” is not a good word here, as Olson elaborates on some of W. E. B. ” 30 See Angela Davis, Women, Race and Class, (1981). 31 In the case of race, criminalization is now used in such a way as to not seem related to race, even though it clearly targets people of color at a disproportionate rate. Race-based identity politics, focusing on inclusion and exceptionalism, tend to overlook the criminalization of people of color.

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