Decolonial Trans* Feminism

Decolonial Trans* Feminism represents a critical intersection of thought that interrogates the intersections of coloniality, power, and racialized gender identities within a framework of decolonial feminism. I propose this framework as a transformative critique against traditional transfeminist theories and practices, which have often overlooked the intricate ways colonialism has intertwined with gender and race (Salas-SantaCruz 2024). Decolonial Trans* Feminism roots itself in a rejection of the colonial and Eurocentric narratives that have historically dominated transgender and queer studies and cishetero patriarchies within post and decolonial studies, and which reduce or fragment people into unitary subjectivities (Yarbro-Bejarano 1994).

Scholars like María Lugones (2007) and Gloria Anzaldúa (1987) have highlighted how colonial histories have shaped categorical logic and erased complex non-Western subjectivities and alternative forms of knowledge about the self. This critique extends to a broader examination of how knowledge itself is produced and validated within academic and educational frameworks.

The philosophical exploration of trans material bodies within Decolonial Trans* Feminism demands a profound engagement with alternative metaphysics and realities that transcend Western epistemological constraints This inquiry involves a critical interrogation of how colonialism, imperialism, slavery, and/or heteronormativity have historically dictated the understanding and treatment of bodies that do not conform to binary gender norms. Additionally, it necessitates an embrace of Indigenous knowledge systems, land knowledge, ancestral knowledge, and spiritual knowledge, offering a comprehensive framework for rethinking the materiality of trans bodies.

Decolonial Trans* Feminism calls for a critical reassessment of the sources and structures of knowledge to include suppressed voices and perspectives, particularly from BIPOC and queer communities, thereby challenging the hegemony of Western epistemology. A pivotal aspect of reimagining trans material bodies involves integrating Indigenous epistemologies, which offer rich, diverse perspectives on gender and existence (DiPietro 2020b). Indigenous knowledge systems often recognize more fluid and complex gender identities than the binary models prevalent in Western thought, providing a broader ontological framework to understand gender's multiplicity. 

Examples of these non-binary and expansive gender frameworks can be found across various Indigenous communities. For instance, the muxes of Oaxaca, Mexico, are an integral part of Zapotec society, embodying a unique gender identity that combines male and female characteristics. Muxes subvert the gender binary and complicate concepts of “doing” and “undoing” gender as understood by Western theorists. Muxes show gender roles are culturally constructed and highlight alternative ways of integrating multiple gendered identities within a society (Mirandé 2016). Similarly, Indian trans communities include terms like hijra, thirunangai, and kothi, each carrying specific cultural and social meanings and specific models of kinship-based support that challenges Western individualistic notions of gender identity (Semmalar 2014). 

Among Pacific Island communities, Fa’afafine and Fa’afatama in Samoa illustrate the fluidity of gender, with their roles as gender-diverse individuals acknowledged and respected within Samoan culture (Kanemasu and Liki 2021). The Two-Spirit identity in First Nations communities of North America reflects Indigenous understandings of gender that intertwine spiritual, social, and environmental connections. Central to Diné (Navajo) philosophy, for example, is the concept of Sa’ah Naaghai Bik’eh Hozho, a life path that balances masculine and feminine energies. This balance reflects a worldview where gender is fluid and relational, countering Western binary gender norms (Keovorabouth 2021). 

These gender frameworks embody identities that exist beyond colonial and binary constructs. Decolonial Trans* Feminism can draw on the concept of a third gender, as seen in Indigenous communities, to challenge and expand rigid Western gender categories. This approach embraces fluid and plural gender identities deeply tied to communal, relational practices and embedded within cultural heritage, rather than viewing gender as merely an individual trait. Such understandings underscore a complex interplay between gender, spirituality, and community roles within Indigenous epistemologies, revealing how gender is often woven into broader social and spiritual systems rather than segmented into isolated, binary categories. Through these Indigenous perspectives, Decolonial Trans* Feminism can highlight alternative models that value interconnectedness and cultural context in defining gender.

Beshouy Botros’ analysis of transfemininity in mid-century Egypt illustrates how these gender categories also disrupt colonial binaries by existing outside of a Western-dominated lens (2023). Through his concept of “trans*lation,” Botros offers a way to understand gender fluidity that resists fixed, linear transitions and instead emphasizes a dynamic, culturally nuanced approach. This framework is especially relevant to Decolonial Trans* Feminism, as it exemplifies how gender nonconformity can be understood through locally specific terms and practices, challenging the imposition of rigid Western frameworks. In drawing from these perspectives, Decolonial Trans* Feminism can highlight alternative models that value interconnectedness and cultural context in defining gender, offering pathways that honor Indigenous and non-Western epistemologies.

These Indigenous systems are not static but are dynamic and interconnected with land and spiritual practices, reflecting a holistic view of existence where the body is not merely biological but a nexus of cultural, spiritual, and environmental relations. Land knowledge and spiritual knowledge are critical in Indigenous epistemologies, where the body is seen as intrinsically linked to the land and the non-human world. This connection challenges the anthropocentric and materialist perspectives dominant in Western science and philosophy, which often dissect the body from its ecological and spiritual contexts. In these alternative frameworks, the body is a site of convergence for multiple realities, where physical existence intersects with spiritual and ancestral dimensions, enriching our understanding of identity and materiality. Ancestral knowledge, transmitted through stories, rituals, and cultural practices, provides a temporal depth to the understanding of trans bodies. This knowledge connects present identities to past experiences and future possibilities, offering a trans-temporal perspective that defies the linear time concepts prevalent in Western thought. It allows for a conception of the trans body that is not fixed but is continually redefined through its dialogues with history and futurity.

This philosophical inquiry into trans material bodies challenges us to reimagine the notions of materiality and agency (DiPietro 2020a). By engaging with Indigenous, land-based, and spiritual knowledge, we can envision a model of materiality that is not confined to physical or biological parameters but is expansive, incorporating the relational, communal, and cosmic dimensions that shape existence.

This critique extends to educational theories where trans identities are often studied through a predominantly white, Western lens, neglecting the rich diversity and historical contributions of Black, Indigenous, and People of Color (BIPOC) communities. The decolonial approach challenges the singular narratives and promotes a pluralist view towards gender and identity. It argues for the necessity of acknowledging multiple and intersecting identities, which are often marginalized in mainstream gender studies. This perspective is critical in educational settings, where the representation and inclusion of diverse gender identities can significantly impact the experiences and success of trans students of color. It challenges the universalist claims of traditional gender studies, promoting instead a pluralist and contextually grounded understanding of co-formations and co-productions of power (Bacchetta 2009).

Applying the principles of Decolonial Trans* Feminism to the Palestinian context involves applying Sandoval (1998) mestizaje as a method to understand the complex interweaving of geopolitical, cultural, and historical dimensions. As a framework, Decolonial Trans* Feminism can offer powerful insights into understanding and addressing the intersections of colonialism, occupation, and gender within a Palestinian setting. Palestine’s history is deeply marked by colonial and neocolonial interventions, from the British Mandate to the current Israeli occupation. Decolonial Trans* Feminism encourages a critical examination of how these forces have shaped gender identities and power structures within Palestinian society. This involves scrutinizing the impacts of militarization, border controls, and nationalistic policies on the gendered experiences of Palestinians, especially trans individuals who might face compounded layers of oppression. In a Palestinian context, Decolonial Trans* Feminism highlights the necessity of acknowledging the multiplicity of identities – trans, gender-nonconforming, and others – within the frameworks of anticolonial struggles and cultural resistance. This approach challenges any homogenizing narratives of Palestinian identity that may overshadow the diverse experiences and needs of its people, including those from marginalized gender groups.

Leveraging Decolonial Trans* Feminism means valuing Palestinian indigenous cultural practices and understandings of gender that predate and resist colonial influence. This could involve exploring historical and contemporary Arab and Palestinian gender norms and roles that defy Western gender binaries, offering a richer, more nuanced understanding of gender fluidity and roles within Palestinian communities. The connection to land is a critical element in Palestinian identity and resistance. Decolonial Trans* Feminism can provide a lens through which to view the struggle for land not only as a political and national issue but also through the prism of gendered experiences. It emphasizes how struggles over land impact the daily lives and gender expressions of Palestinians, integrating these narratives into broader discussions about rights and sovereignty. Decolonial Trans* Feminism in Palestine should inspire solidarity links with other global movements for decolonization and gender liberation, recognizing the shared struggles against oppression and the interconnectedness of their resistances (Saldívar 2010).