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I think that every sexual position is fundamentally comic.

I would say that I'm a feminist theorist before I'm a queer theorist or a gay and lesbian theorist.

It seems, though, that historically we have now reached a position in which Jews cannot legitimately be understood always and only as presumptive victims.

Race and class are rendered distinct analytically only to produce the realization that the analysis of the one cannot proceed without the other. A different dynamic it seems to me is at work in the critique of new sexuality studies.

Sexual harassment law is very important. But I think it would be a mistake if the sexual harassment law movement is the only way in which feminism is known in the media.

I don't think we have to have a personal relation to a life lost to understand that something terrible has taken place, especially in the context of war.

I am much more open about categories of gender, and my feminism has been about women's safety from violence, increased literacy, decreased poverty and more equality.

You only trust those who are absolutely like yourself, those who have signed a pledge of allegiance to this particular identity.

Life has to be protected. It is precarious. I would even go so far as to say that precarious life is, in a way, a Jewish value for me.

There is a new venue for theory, necessarily impure, where it emerges in and as the very event of cultural translation. This is not the displacement of theory by historicism, nor a simple historicization of theory that exposes the contingent limits of its more generalizable claims.

When one set of Jews labels another set of Jews 'anti-Semitic,' they are trying to monopolize the right to speak in the name of the Jews. So the allegation of anti-Semitism is actually a cover for an intra-Jewish quarrel.

The principle of academic freedom is designed to make sure that powers outside the university, including government and corporations, are not able to control the curriculum or intervene in extra-mural speech.

It will not do to say that international law is the enemy of the Jewish people, since the Jewish people surely did not as a whole oppose the Nuremburg trials, or the development of human rights law.

Honestly, what can really be said about 'the Jewish people' as a whole? Is it not a lamentable stereotype to make large generalizations about all Jews, and to presume they all share the same political commitments?

When Zionism becomes co-extensive with Jewishness, Jewishness is pitted against the diversity that defines democracy, and if I may say so, betrays one of the most important ethical dimensions of the diasporic Jewish tradition: namely, the obligation of co-habitation with those different from ourselves.

A man who reads effeminate may well be consistently heterosexual, and another one might be gay. We can't read sexuality off of gender.

I think we won't be able to understand the operations of trans-phobia, homophobia, if we don't understand how certain kinds of links are forged between gender and sexuality in the minds of those who want masculinity to be absolutely separate from femininity and heterosexuality to be absolutely separate from homosexuality.

I'm a professor of comparative literature, among other things, so I'm able to read in a couple of other languages, and I understand that not everyone is, not everyone can, although it is quite stunning how many people do read Spanish in the United States, but moving between languages is also extremely helpful.

Cameras help to minimize collateral damage, and very often, without a camera a missile cannot fire. Certainly, without a camera a drone can't function, which means that the very ways in which we wage war are determined in part by how cameras work and whether they work at all.

When we say gender is performed, we usually mean that we've taken on a role or we're acting in some way and that our acting or our role playing is crucial to the gender that we are and the gender that we present to the world.

My parents were practicing Jews. My mother grew up in an orthodox synagogue, and after my grandfather died, she went to a conservative synagogue and a little later ended up in a reform synagogue. My father was in reform synagogues from the beginning.

I grew very skeptical of certain kind of Jewish separatism in my youth. I mean, I saw the Jewish community was always with each other; they didn't trust anybody outside. You'd bring someone home, and the first question was, 'Are they Jewish, are they not Jewish?'

In the earliest years of the AIDS crisis, there were many gay men who were unable to come out about the fact that their lovers were ill, A, and then dead, B. They were unable to get access to the hospital to see their lover, unable to call their parents and say, 'I have just lost the love of my life.'

As a Jew, I was taught that it was ethically imperative to speak up and to speak out against arbitrary state violence. That was part of what I learned when I learned about the Second World War and the concentration camps.

Understanding Hamas/Hezbollah as social movements that are progressive, that are on the left, that are part of a global left, is extremely important. That does not stop us from being critical of certain dimensions of both movements.

Only if we accept the proposition that the state of Israel is the exclusive and legitimate representative of the Jewish people would a movement calling for divestment, sanctions and boycott against that state be understood as directed against the Jewish people as a whole.

Obama was late to affirm the Egyptian revolution as a democratic movement, and even then he was eager to have installed those military leaders who were known for their practices of torture.

Obama's failure to close Guantanamo is yet another instance where the rhetoric of democratic and constitutional rights proved not useful for his international relations, relations which are always pursued in ways that continue to link and fortify securitarian power with the opening of new markets.

There is no gender identity behind the expressions of gender... identity is performatively constituted by the very 'expressions' that are said to be its results.

We act as if that being of a man or that being of a woman is actually an internal reality or something that is simply true about us, a fact about us, but actually it's a phenomenon that is being produced all the time and reproduced all the time, so to say gender is performative is to say that nobody really is a gender from the start.

There is no original or primary gender a drag imitates, but gender is a kind of imitation for which there is no original.

To say that gender is performative is a little different because for something to be performative means that it produces a series of effects. We act and walk and speak and talk in ways that consolidate an impression of being a man or being a woman.

It's my view that gender is culturally formed, but it's also a domain of agency or freedom and that it is most important to resist the violence that is imposed by ideal gender norms, especially against those who are gender different, who are nonconforming in their gender presentation.

Masculine and feminine roles are not biologically fixed but socially constructed.

The point is not to stay marginal, but to participate in whatever network of marginal zones is spawned from other disciplinary centers and which, together, constitute a multiple displacement of those authorities.

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