Sublime

To be at the intersection of female-identifying, queer, and Black is to find oneself at an integral apex. Each of these components is a key technology in and of itself. Alone and together, “female,” “queer,” “Black” as a survival strategy demand the creation of their individual machinery, that innovates, builds, resists. With physical movement ofte

autism and queerness are implicated in one another, are mutually sustaining—even if at times radically diverging—conceptions of what it means to demi-rhetorically move and defy. Both are conditions of and conditioned on countersocialities; both are modes of being-becoming characterized by a persistent failure to arrive.

Ours is disorientation rather than orientation. Our relational capacities are queerly configured and queerly practiced. And yet, because of our neurological queerity—our bodyminds mechanistically will us toward the socially aberrant—we are not really queer.

Instead, he maintains, neuroqueer identities are those in which subjects perform the perversity of their neurotypes, noting rather circumlocutiously, “A neuroqueer individual is an individual whose identity has in some way been shaped by their engagement in practices of neuroqueering. Or, to put it more concisely (but perhaps more confusingly): you