The Awards of the 73rd Berlin International Film Festival" (PDF). Berlinale de. 25 February 2023 . Retrieved 26 February 2023. Pettman, André (2021). "Get hard or die trying: Impotence and the displacement of the white male in Michel Houellebecq's Sérotonine". French Forum. 46 (3): 37–51. doi: 10.1353/frf.2021.0002. S2CID 243419283. Preciado, Paul B. (2021). Can the Monster Speak? Report to an Academy of Psychoanalysts. Semiotext(e) Intervention Series. Vol.32. Translated by Wynne, Frank. Semiotext(e). ISBN 9781635901511.

Testo Junkie: Sex, Drugs, and Biopolitics in the Pharmacopornographic Era' by Beatriz Preciado". Lambda Literary. 25 September 2013 . Retrieved 1 August 2015. Exactly. It’s very interesting, because it then means that testosterone is defined by masculinity and masculinity by testosterone, and we don’t know exactly what either means. Honestly, when I was doing my research on the pill and read this, I couldn’t believe it. We’ve been working with all of these theories of gender performativity for so long, the last ten years, and we have a lot of weird ideas, but when you see what was happening in the 1950s, you find that it was even worse than anything we ever imagined. It’s what I refer to in the book as “biocamp,” this kind of theatricality or mimesis being taken to the level of the production of the organic. In the 1950s, if you took the first pill consistently, you would stop because you wouldn’t produce monthly bleedings any longer; your period would stop. The first pill was equally efficient in terms of preventing pregnancy, but the Food and Drug Administration entered into a type of epistemological crisis. Women wouldn’t be women anymore if they were not being marked by the difference of bleeding every month. I started speaking about it last night—sometimes I like to present a blow down of information and then run away. But basically, the invention of the pill implies the end of disciplinary heterosexuality. Of course, we continue using that notion as if it isn’t the end, but the heterosexuality we live with today is different. They decided at that point that it was necessary to go into research and find a way of reproducing the bleedings. You have to imagine—between 1960 and 1965, Enovid gained ten million consumers. It was a mass consumption. The nail in the coffin for me, so to speak, was some of the false equivalencies Preciado makes, for example likening the circular Pill dispenser design to the panopticon design of a prison building enabling optimal surveillance on the prisoners, like the state's surveillance over females. This, without a stronger argument for why they are connected, feels far fetched and unfortunately casts a shadow over other points Preciado raises that I know to be valid (such as the particular exploitation of "non-white bodies" and the rise of sexual dimorphism thinking in the nineteenth and twentieth centuries).En un momento en el que los debates feministas son más vivos que nunca y que resurgen con fuerza cuestiones como la necesaria (y ya inaplazable) ampliación del sujeto político del feminismo, las modulaciones del capitalismo y su giro hacia el control del cuerpo, la subjetividad y el deseo, la crítica al binarismo y la apropiación de las técnicas de producción de género (en este caso la testosterona que Preciado se aplica en gel), Testo Yonqui es más necesario que nunca. While s/he does not quite convince this reader to try of DIY bioterrorism (at least, not again), the genealogical mapping and subsequent critique of the “pharmacopornographic”regime is wonderfully compelling and seductively mind-blowing. In the chapter “The Pharmacopornographic Era,” Preciado documents the pervasive effects of biopower as it has metamorphosed throughout the 20th century, particularly through the evolution of medical and virtual technologies in tandem with aims of capitalism. Our bodies are in control of the state, yet we persist in believing that we control them, as well as control our sexuality, gender, sex, and any other identity we appropriate under the delusion of self-fashioning. Pornotopia: an essay on Playboy's architecture and biopolitics. New York, Zone Books. 2014. OCLC 883391264. [21] However, where Testo Junkie falls down is rather than drawing the reader in with these ideas (that really effect everyone), is Preciado develops a language that further distances people from them. For example, by referring to hormones as "somato-politic biocodes" and "biotechnologies" under the reign of the "pharmacopornographic regime" Preciado reduces the potential influence of these ideas when obfuscated by the additional level of a personal vocabulary. There are cases where introducing new vocabulary is useful to describe specific topics not otherwise concisely delineated, but to me this really doesn't feel like it fits into that category. Rather the introduction of this jargon distances the reader from the issues. As a body—and this is the only important thing about being a subject-body, a techno-living system—I’m the platform that makes possible the materialization of political imagination. I am my own guinea pig for an experiment on the effects of intentionally increasing the level of testosterone in the body of a bio-female. Instantly, the testosterone turns me into something radically different than a cis-female. Even when the changes generated by this molecule are socially imperceptible. The lab rat is becoming human. The human being is becoming a rodent. And, as for me: neither testo-girl nor techno-boy. I am just a port of insertion for C19H28O2. I’m both the terminal of one of the apparatuses of neoliberal governmentality and the vanishing point through which escapes the will to control of the system. I’m the molecule and the State, and I’m the laboratory rat and the scientific subject that conducts the research; I’m the residue of a biochemical process. I am the future common artificial ancestor for the elaboration of new species in the perpetually random process of mutation and genetic drift. I am T.

Once you refuse the legal and medical protocol and you decide to take testosterone, you immediately have to set up your own protocol for use. You have to decide on how much and when—then a whole discipline or counterdiscipline appears. This makes you become more aware of things that you are taking, not only on a psychological level, but you also immediately start asking yourself questions like, What is this testosterone that I am taking, where is this coming from, how is this being made, how has this been fabricated both in terms of molecules and in terms of signifiers? Suddenly you see this moment of self-intoxication, and not only with testosterone—suddenly everything else appears. You become resistant to the body techniques that are being constructed constantly around you. Every other technique has to be rearranged. With this perspective applied to too many things at once, you can end up with this kind of paranoid image of the world. It’s interesting. You are then forced to produce your own knowledge, a knowledge that is not given to you. Any girl today who is around fourteen years old might go to the doctor and the doctor might immediately say, The pill, as if the female body would automatically be a reproductive body without any medical arrangements, without even knowing anything about the economy of fluids and organs in this person. They assume you are a cis female, so you are going to be taking the pill, or you’re a gay Latino guy between twenty-one and thirty-five and you’ll be taking these anti- AIDS molecules. This knowledge production cannot be done alone. The genealogy of capitalist control construed as first biopower, then techno-biopower, then pharmacopower is substantive and insightful. Preciado skillfully uses feminist and queer theory—working from Foucault, Butler, Deleuze and Guattari, Haraway, in addition to a bevvy of queer punk performers and artists—to offer us relevant, and revolutionary, ways of thinking about bodies and identities in light of evolving (medical) technologies. After World War II, the somatopolitical context of the production of subjectivity seems dominated by a series of new technologies of the body (which include biotechnology, surgery, endocrinology, and so forth) and representation (photography, cinema, television, cybernetics, videogames, and so forth) that infiltrate and penetrate daily life like never before. These are biomolecular, digital, and broadband data transmission technologies. The invention of the notion of gender in the 1950s as a clinical technique of sexual reassignment, and the commercialization of the Pill as a contraceptive technique, characterized the shift from discipline to pharmacopornographic control. This is the age of soft, feather-weight, viscous, gelatinous technologies that can be injected, inhaled—“incorporated.” The testosterone that I use belongs to these new gelatinous biopolitical technologies. Well, now I’m working on another book. It’s a political history of the body. Some of the images you saw last night come from the same research. This book goes a bit beyond Testo Junkie, but for me, it stands in the same area. It is not only about a personal experience of taking testosterone. There is more political theory behind it. Por otra parte, los capítulos autobiográficos me han cautivado por los diversísimos tipos de apegos y vínculos que expone más allá de la matriz heterosexual y sus dictámenes afectivos. Me ha encantado leer sobre amistad, amor, sexo, rencor, celos, inseguridad y chulería desde una perspectiva tan queer: me ha inspirado a abrirme al extenso abanico de la experiencia humana lejos de preestablecidos. También le agradezco la generosidad a la hora de citar y recomendar, de ensalzar y poner en valor la obra y las contribuciones de su círculo de intelectuales, escritores y artistas queer franceses de finales del XX y principios del XXI.

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That would be disturbing enough on its own, especially the identification of Lorde as a representative of the very "dominant feminist politics" that she wrote searingly about being excluded from and harmed by. Preciado's meaning is in part that the "tools of the master" in producing modern fictions of gender - in her case, testosterone - can in fact be used to destroy those same fictions. But she continues to say that she wants to "[fulfill her] sexual and political desire to be the master...without apolog[y]...the way a biomale would." [By "biomale" she seems to mean cisgender man.] Later she restates this desire to "To acquire a certain political immunity of gender, to get roaring drunk on masculinity, to know that it is possible to look like the hegemonic gender.” There's been lots of ink spilled on why white women wanting to be more like men/enjoy the privileges of hegemonic masculinity is anything but gender liberation or revolution, so it was rather disappointing to see that this is where Preciado ends up. In other words, “sex” can never be extracted from the subject; the corollary of which is that it therefore can never be identified and harnessed as a political concept. Preciado, for obvious reasons in terms of the scope of the project, only cursorily touches upon the political implications of this argument. But the discourse about the difference between sex and gender, as well as the concern by many feminists that sex as a political concept has been swept under the rug by proponents of “technologies of gender” and gender fluidity, is one that has fragmented the feminist community—perhaps witnessed to be most furiously debated around MichFest’s trans-exclusion policy.

What constitutes a "real" man or woman in the twenty-first century? Since birth control pills, erectile dysfunction remedies, and factory-made testosterone and estrogen were developed, biology is definitely no longer destiny. No, I think the condom is very charged. I think all technologies that actually interfere with the management of reproduction of sexuality are very politically charged. On the one side, the management of masculinity and sperm by the condom has basically been used for millions of years. That information was amazing to me when I was working on AIDS projects. There were all these discussions going on in the eighties and nineties about condoms that reproduce the discussions that were going on in the seventeenth century. This was at the same time that new reproductive technologies were occurring—the possibility of in vitro fertilization and so on. The condom is a very interesting object and technique. The French called it “second skin.” I refer to it as the necropolitical body, the body that has been marked by its relationship to power techniques of giving death. That body, up until the beginning of anatomy as a technique to make the inner body visible, was mostly a plain surface or a skin. You have this masculine body that is at the center of political power for all these years, as a skin that contains a soul, and this soul is producing sperm. It was a kind of transcendental power. The skin thing is also interesting in relation to writing. All of these ancient technologies that function as necropolitical techniques of giving death work like writing technologies on the body. Preventing the circulation of sperm prevents in a way the expansion of male virility, divine power. I still see this sometimes in the debate about AIDS. Hmmmm. Here's the thing: in the abstract this book is great as exposure to a different perspective than more "conventional" transsexual narratives or feminist treatises. BUT, to really you need to already be well versed and very well read in feminist theory to the most out of this book, because Preciado sure isn't gonna explain it to you. As soon as you open the book, you're jumping onto a roller coaster where Preciado is battling it out with the ideas of Foucault, Haraway, Butler, and others with no lead-in explanation. It's just assumed you're familiar with philosophies of each. Splitting the difference. As a scholarly product in the abstract - quite impressive, in the tradition of and remixing from Foucault, Butler, Haraway, Wittig, and many other (primarily French) philosophers. But not quite satisfying in the end. Bianco, Marcie (September 25, 2013). " 'Testo Junkie: Sex, Drugs, and Biopolitics in the Pharmacopornographic Era' by Beatriz Preciado". Lambda Literary.Preciado, Paul B. "Catalunya Trans". El Estado Mental. Archived from the original on 13 February 2015 . Retrieved 13 February 2015.

AB - Paul B. Preciado's Testo Junkie: Sex, Drugs, and Biopolitics in the Pharmacopornographic Era (2013) is many things at once: a fictionalised account of its author-narrator's use of synthetic androgens, an alternative history of post-Fordism, and a manifesto for gender revolution. The text juxtaposes a number of disparate genres, including the fictionalized life narrative, the epistolary elegy, political theory, pornography, and the revolutionary manifesto. In this article I suggest that this aesthetic of juxtaposition figures genre as a form of drag, which I understand, in light of Elizabeth Freeman's work, as both a mode of gender performance and a way of articulating the persistence of the past in the present. In Testo Junkie, genre becomes a way of organising a central tension in the book between the hormone's history as an agent of oppression and the hormone's speculative future as an agent of liberation. The text's bifurcated form, I argue, ultimately works to compartmentalise difficult questions about the psychological legacies of racism and patriarchy, and to separate its manifesto for revolution from the histories that produce the revolutionary subject.N2 - Paul B. Preciado's Testo Junkie: Sex, Drugs, and Biopolitics in the Pharmacopornographic Era (2013) is many things at once: a fictionalised account of its author-narrator's use of synthetic androgens, an alternative history of post-Fordism, and a manifesto for gender revolution. The text juxtaposes a number of disparate genres, including the fictionalized life narrative, the epistolary elegy, political theory, pornography, and the revolutionary manifesto. In this article I suggest that this aesthetic of juxtaposition figures genre as a form of drag, which I understand, in light of Elizabeth Freeman's work, as both a mode of gender performance and a way of articulating the persistence of the past in the present. In Testo Junkie, genre becomes a way of organising a central tension in the book between the hormone's history as an agent of oppression and the hormone's speculative future as an agent of liberation. The text's bifurcated form, I argue, ultimately works to compartmentalise difficult questions about the psychological legacies of racism and patriarchy, and to separate its manifesto for revolution from the histories that produce the revolutionary subject. Cogí reticente este libro, con miedo a encontrarme con la imagen poco accesible e intelectualoide que tenía de la filosofía, pero al final me dejé llevar por recomendación del chico que me gusta (<3) y no podría haberlo disfrutado más. Preciado has been professor of Political History of the Body, Gender Theory, and History of Performance at Université Paris VIII and was the director of the Independent Studies Program (PEI) of the Museum of Contemporary Art of Barcelona (MACBA). [5] He was Curator of Public Programs of documenta 14, Kassel and Athens. Do you think tools like Testogel and estrogen create more of a democracy in the hands of the marginalized? Manifiesto contrasexual (Countersexual Manifesto). 2002. – Inspired by the thesis of Michel Foucault. [22] OCLC 745998182