TRANSLATING KUIR MAGAZINE

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!KUIRDOES NOT EXISTOR IT DOES ONLYWITHIN OURFOUND ILLUSIONS!First of all, what makes “Translating Kuir” impactful is how it produces rounds of talks that arecompletely distict from the familiar ways queer themse are presented: it reproduces neither theacademy, the confessional, nor the assembly.What are the ways of cordiality? The interventions, even though they correspond to the genreof “exhibition,” always imply a dialogue, an imaginary conversation with others. They all startin media res (in full action). They will detail their works, their lives or they will think about acertain word. And although it is evident the participants do not know each other, they speakwith the confidence that whatever they say and however they say, it will be decoded. It is notnecessary to put anything in context because the context is exactly what is being shared. Theencounter possesses something from bygone times despite taking place through computerscreens–something closer to that imaginary time of gatherings, where you listen with theconviction that something interesting will suddenly arise. No rush. And if it does not resonate inthat very moment, it will after. In this sense, cordiality in listening and in relating experiencesseems to be a tacit answer to the imposture and imposition of both speed and express solutions.8
This exercise suggests that something has changed or, at least, that a shift is becomingnecessary, well into the 21st century. These festivals seem to be looking for the point ofencounter within a context of hate that has learned to camouflage itself. One that nowadaysis able to celebrate gay weddings and to perfectly use neutral pronouns. We will recall that inthe not at all distant past, the meeting point among dissidents used to be injury, the commonwound, the expulsion as destiny that Didier Eribon deeply described in Réflexions sur la questiongay (published as Insult and the Making of the Gay Self in English). The meeting point was, inturn, the experience of the closet which includes an obligatory and unifying secret, an opensecret. The traumatic and violent exit from that crystal closet of compulsory heterossexuality sowell described by Eve Kosofsky Sedgwic has been the great living room (death room?) wherereflections, reactions, and new languages have taken shape. The meeting point used to be thatcrystal closet constructed from the outside of families, friendship and guardian institutions toperpetuate “pretending not to be” what everyone knows and the existential limit of running therisk of being discovered.The references to this common territory appear in almost every intervention. But the closet hasremained in the prehistoric times of each person and community and this sets these meetingsapart. Perhaps, within this archeology of obscurity, and no longer within the open sore, are theconditions of possibility for the artistic expressions of the present. Because if we cannot quitesay that persectuion, both murderous and symbollic, has remained in the past as a dreadfulyet overcome stage, we know that the real advances in mentalities and parctices, thanks tofeminists and antiracist struggles and dissident activisim, as well as the deceptive goodness oftolerance, have brought some change. The context is different, even in spaces where violencekeeps killing; perspectives and legal frameworks have been modified and therefore the possiblepoints of confluence and struggle have too. Within this context, one of the main creative andpolitical impulses of the “Translating Kuir” cycle is, beyond the stories that describe that injury,the exercise of cordiality as a platform of knowledge production.So, here and now, following the course proposed by this laboratory of thought, what does whatwe will call a Kuir Kordiality mean?Not politeness, nor goodeducation, nor good manners.9
Page 1 and 2: TKUIRTRANSLATINGKUIR
Page 3 and 4: Outburst, FAQ Festival deArte Queer
Page 5 and 6: TRANSLATING PRESENCES,WORDS AND CUL
Page 7: 1. CORDIALITY AS TERRITORYIt may co
Page 11 and 12: 2. HOSTILITY HAS A SOCIAL BODYNow,
Page 13 and 14: Transälien“...translations are n
Page 15 and 16: are in Irish, in which, for example
Page 17 and 18: Fran Custranslation would be, beyon
Page 19 and 20: ourselves public, we translate ours
Page 21 and 22: about what we do in relation to tra
Page 23 and 24: TRANSLATING CULTUREBy Raphael Khour
Page 25 and 26: Yesterday, when I went through the
Page 27 and 28: space or to welcome this whole etho
Page 29 and 30: I would like to take advantage of t
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TRANSLATING KUIR MAGAZINE

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