Only having emerged as an academic area in the early 1990s, critical intersex studies too often remains invisible in scholarship on sex, gender, and sexuality. In their first book, Queer Embodiment: Monstrosity, Medical Violence, and Intersex Experience, Malatino (2019) addresses this gap in the literature, extending a theoretically rigorous analysis of queer corporealities—“bodies that don’t cohere according to ciscentric, sexually dimorphic, ableist conceptions of somatic normalcy” (p. 165). The book consists of two primary projects: (a) providing a genealogical account of intersex biographies and (b) relating these histories to the contemporary experiences of individuals diagnosed with variations of sexual development. For Queer Embodiment, questions of ontology are central to its historic, sociological, and psychological analyses. Beginning with the autobiography of Herculine Barbin (as presented by Michel Foucault), Malatino highlights significant moments in the history of intersexuality’s biomedicalization, including the work of John Money in the mid-20th century and the 2006 publication of the Consensus Statement on the Management of Intersex Disorders. The author interrogates these archives with critical attention to what types of existences are concealed or, in some cases, altogether made impossible. In this way, Malatino also attends to the psychological consequences of medicalization on intersex individuals and communities. Importantly, Malatino addresses the issue of racialized absence in these accounts, discussing invisibilization as a mechanism of violence enacted against intersex people of color. Malatino works against the frequent whitewashing of critical intersex studies through substantive engagement with scholarship from black, indigenous, and post-colonial studies. Methodologically, Malatino weaves together a multitude of analytic frameworks with brilliance, producing what Nikki Sullivan has referred to as a “monstrous assemblage” in line with its epistemological aims (Malatino, 2019). Discussing forms of embodiment that exceed traditional categorization, Malatino refuses to write within the confines of disciplinarity, incorporating critical theory, autobiography, and archival analysis. Of significance, Malatino (2019) works at the crux of trans and intersex studies to consider “gender as a processual, intra-active becoming” (p. 5). In this way, they offer a unique epistemological intervention for both fields, which frequently only gesture toward one another despite their considerable overlapping investments. This book is ideal for readers interested in critical analysis of sexing/gendering and embodiment. Queer Embodiment feels at once deeply personal and oriented toward broader systemic change. The brief, autobiographical vignettes that precede each chapter further ground Malatino’s theoretical investments within lived experience. In many ways, the author echoes bell hooks’ (1991) observation that within theory—both in its exploration and enactment— exists a space for healing. Malatino contends that the articulation of trauma serves to further its depathologization—a reinscribing of responsibility for physical and psychic pain on systemic violence as opposed to individual aberrance. Drawing from their experience as a trans and intersex theorist, the author issues a call to embrace monstrosity as a coalitional politic—one that has the ability to throw logics of categorization into disorder, working against the oppressive regimes that delimit queer embodiment. Engagement with this call has transformative potential for psychology, especially given the field’s historical and contemporary influence in the consolidation of certain biomedical understandings of sex/gender.

中文翻译：

---

书评：酷儿化身：怪物、医疗暴力和双性人体验

直到 1990 年代初期才作为一个学术领域出现，批判性双性人研究往往在性、性别和性的学术中仍然不可见。在他们的第一本书《酷儿化身：怪物、医疗暴力和双性人体验》中，Malatino (2019) 解决了文献中的这一空白，扩展了对酷儿肉体的理论严格分析——“根据顺式中心、性别二态性而不一致的身体，健全的躯体常态概念”（第 165 页）。这本书包括两个主要项目：(a) 提供双性人传记的谱系记录，以及 (b) 将这些历史与被诊断为性发展变化的个体的当代经历联系起来。对于酷儿具身来说，本体论问题是其历史、社会学和心理学分析的核心。从 Herculine Barbin 的自传（由 Michel Foucault 提供）开始，Malatino 强调了双性恋生物医学化历史上的重要时刻，包括 20 世纪中叶 John Money 的工作和 2006 年出版的《关于管理的共识声明》。双性人障碍。作者审问了这些档案，重点关注隐藏了哪些类型的存在，或者在某些情况下完全不可能存在。通过这种方式，Malatino 还关注医学化对双性人和社区的心理影响。重要的是，马拉蒂诺在这些描述中解决了种族缺席的问题，将隐身化作为对有色人种双性人实施的一种暴力机制进行了讨论。马拉蒂诺通过实质性参与黑人、土著和后殖民研究的学术研究，反对对批判性双性人研究的频繁粉饰。在方法论上，Malatino 将众多分析框架巧妙地编织在一起，产生了 Nikki Sullivan 所说的符合其认识论目标的“可怕的组合”（Malatino，2019）。讨论超越传统分类的体现形式，马拉蒂诺拒绝在纪律的范围内写作，结合批判理论、自传和档案分析。重要的是，Malatino (2019) 致力于研究跨性别和双性人研究的关键，将“性别视为一种过程性的、内部主动的生成”（第 5 页）。通过这种方式，他们为两个领域提供了独特的认识论干预，尽管它们的投资有相当大的重叠，但它们经常只是相互示意。这本书非常适合对性别/性别和体现的批判性分析感兴趣的读者。酷儿化身立刻感到非常个人化，并面向更广泛的系统性变革。每章之前的简短自传小插曲进一步奠定了马拉蒂诺在生活经验中的理论投资。在许多方面，作者呼应了 bell hooks (1991) 的观察，即在理论中——无论是在探索还是实施——中都存在着治愈的空间。马拉蒂诺认为，创伤的表达有助于进一步去病理化——将身体和心理痛苦的责任重新归于系统性暴力，而不是个人异常。借鉴他们作为跨性别和双性人理论家的经验，作者呼吁将怪物作为一种联合政治来接受——一种有能力将分类逻辑置于混乱之中的人，反对限制酷儿化身的压迫性政权。参与这一呼吁对心理学具有变革潜力，特别是考虑到该领域在巩固某些对性/性别的生物医学理解方面的历史和当代影响。