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Queer pedagogy is intended to establish a connection between queer theory, pedagogy and art practice. Today we need freedom of expression everywhere. Queer pedagogy is about queer theory in dance and in pedagogy.

Finding an expression.

The difficulty of finding an expression in their environment still leads many human organisms in the impossibility to tolerate their lives, being not able to embrace them. The need of freedom of expression is the point of union between the activism of gender theories, butoh dance and queer pedagogy. The need for a queer pedagogy and philosophy is meant to take care of the society from its current violence.

For a new spirituality.

Contemporary society has gradually lost continuity between the profane and the holy dimension of existence.

The gradual rediscovery, in the humanities and scientific academia, of the importance of the body is the vivid signal of a renewed interest towards the relationship between the human organism and its existence from the body itself, by its movement and by the relationships established inside and outside of its skin.

We all experience a violent society. In the era of the coming out, which pushes and even enhances identity through fashion models, or films, rather than other forms of art; we push the live creature to identify and recognize itself as a subject, realizing that the promise of liberation turns into a strategy of subjugation to the current regulations, with the prejudices that it entails[1].

If the norm remains heteronormativity “the different one” will be always identified as such, catalogued and incorporated with a reserved place, with prejudices and stereotypes each one must be held to account.

About freedom of expression.

Each one of us is struggling for its freedom of expression. The inability to find an identity creates anxiety, but the same happens when the existing categories are forcing our expression in a space that we can barely live.

The tendency of our society goes in the direction of a proliferation of discourses on sexualities. Do we need these new taxonomies?

Reiterating the words of the French philosopher Michel Foucault: “What does the appearance of all these peripheral sexualities signify? Is the fact that they could appear in broad daylight a sign that the code had become more lax? Or does the fact that they were given so much attention testify to a stricter regime and to its concern to bring them under close supervision?”[2]

In her essay, Judith Butler[1] says that queer theory, by definition, is opposed to any claim of identity as sexuality is not easily subsumed by an act of categorization. As a result, queer theory is not in itself contrary to the allocation of gender identity, nor calls into question the wishes of those who want to offer such a possibility.

Queer theory is inclusive and not exclusive.

The search for identity is a transformative exercise. A liveable life can be based on various forms of stability. If a lifetime for which there are no categories of recognition is not a liveable life, in the same way a life for which these categories are unbearable constrictions cannot constitute an acceptable alternative.

The stakes is not only the freedom of expression of the human organism, it is the ability to live a life worth living, without suffering the violence of a society that makes it intolerable because someone does not meet the standard.

Today, many lives are unbearable, not far from our sight there are many violent cases due to marginalization: suicides and people that are attacked and raped because they do not conform to heteronormativity are the most popular and saddest examples.

There is a right to an adequate standard of living, a right to the freedom of expression. This research has highlighted the importance of a new philosophy and a new pedagogy that assimilate those rights in a methodology for education.


[1] Judith Butler, Undoing Gender (New York: Routledge, 2004).

[1] Judith Butler, Undoing Gender (New York: Routledge, 2004).

[2] Michel Foucault, La Volonté de Savoir (Paris: Éditions Gallimard, 1976).

"Sensing vertebra by vertebra. Art is a vulnerable hunt."


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