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Abstract: On May 9th, 2012, the Argentinean Senate converted into law the long collective process, driven by trans* activism, towards the legal recognition of gender identity. The Gender Identity Act (GIA) meant a large contribution to the field of civil and sexual rights interationally, especially in the matter of trans* policy. Nevertheless, what was at stake in the approval of the GIA was not just a step forward in legal terms and at a personal level for trans* people, but a whole set of representations, desires and social stakes on trans* lives and population. Thus, as regards to the scope and achievements of the GIA and its social and parliamentary debates, we can assert that in that realm a specific trans* life does not qualify as a living life. This article addresses the specific ways of presentation and apprehension of trans* lives in parliamentary debates about the GIA, and in social disputes within trans* activism. A biopolitical analysis of gender identity leads us to rethink the social conditions that sustain life and, by the same token, the interpretative frameworks of death.Keywords: Gender Identity; Law; Trans*; Biopolitics; NecropoliticsNecropolíticas trans*: Ley de identidad de género en ArgentinaResumen: El 9 de Mayo de 2012, el Senado Argentino convirtió en ley lo que fuera un largo proceso colectivo impulsado por el activismo trans*, la llamada Ley de Reconocimiento a la Identidad de Género. La Ley de Identidad de Género (LIDG) significó un gran aporte de escala internacional en materia de derechos sexuales y civiles, y en particular, en materia de política trans*. No obstante, lo que estaba en juego en la aprobación de la LIDG significaba no sólo un avance de carácter personal y global en términos jurídicos, sino también un conjunto de representaciones, deseos y apuestas sociales sobre la población y la vida trans*. A tenor de los alcances y logros de la LIDG y sus respectivos debates, tanto sociales como parlamentarios, puede sostenerse que en ellos una vida concreta, una vida trans*, no califica como vida viva. El artículo propone una reflexión crítica sobre los modos específicos de presentación y aprehensión de una vida trans*, sea en los distintos debates parlamentarios en torno a la LIDG, sea en las disputas sociales del activismo trans*. Desde un análisis biopolítico sobre la identidad de género, el texto busca repensar las condiciones sociales que sostienen la vida y, por lo mismo, aquellos marcos interpretativos de la muerte.Palabras clave: Identidad de Género; Ley; Trans*; Biopolítica; NecropolíticaNecropolíticas trans*: Lei de Identidade de Gênero na ArgentinaResumo: Em 9 de maio de 2012, o Senado argentino converteu em lei o que fora um longo processo coletivo impulsionado pelo ativismo trans*, a chamada Lei de Reconhecimento da Identidade de Gênero. A Lei de Identidade de Gênero (LIDG) significou uma grande contribuição de escala internacional em matéria de direitos sexuais e civis e, em particular, em matéria de política trans*. No entanto, o que estava em jogo na aprovação da LIDG significava não só um avanço de caráter pessoal e global em termos jurídicos, mas além disso um conjunto de representações, desejos e apostas sociais sobre a população e a vida trans*. Nesse sentido, se nos ativermos aos alcances e êxitos da LIDG e aos seus respectivos debates tão sociais como parlamentares, poderemos sustentar que neles uma vida concreta, uma vida trans*, não se qualifica como vida viva. O presente artigo se propõe a uma reflexão crítica sobre os modos específicos de apresentação e de apreensão de uma vida trans*, seja nos distintos debates parlamentares em torno da LIDG, seja nas disputas sociais do ativismo trans*. A partir de uma análise biopolítica sobre a identidade de gênero, vamos repensar as condições sociais que sustentam a vida e, pela mesma razão, aqueles marcos interpretativos da morte.Palavras-chave: identidade de gênero; Lei; trans*; biopolítica; necropolítica ; Last May 9, 2012, the Argentinian Senate turned into a law what was a long colective process driven by trans activism, the so called Gender Identity Acknowledgemente Law. The Gender Identity Law, meant a large step forward at an international level in the sexual and civil rights field, and specifically in the Trans politics subject. Nontheless, what was concerned in the approval of the GIL implied not only an advance at a personal and global level in legal terms, but also a set of representations, desires and social pledges over Trans population and life. Theoretically, if we adjust to the scope of the GIL'S achievements, we can state that a concrete life, a Trans life, does not qualify as a living life. The following lines are centered in a critical consideration over the specific ways of presenting and understanding a Trans life, both in the variety of parliamentary debates regarding the GIL as in the social disputes withing Trans activism itself. From a biopolitical approach over gender identity, we plan to rethink the social conditions that sustain life, and consecuently, the interpretative frames of death.

Talk of gender identity is at the core of heated current philosophical and political debates. Yet, it is unclear what it means to have one. I examine several ways of understanding this concept in light of core aims of trans writers and activists. Most importantly, the concept should make good trans people's understanding of their own gender identities and help understand why misgendering is a serious harm and why it is permissible to require information about people's gender identities in public life. I conclude that none of the available accounts meets these essential criteria, on the assumption that the gender norms of femininity and masculinity are unjustified. But we can, and should, pursue the feminist project without "gender identity". Such feminism can include trans people because it is possible to account for the specific harm of misgendering without assuming a claim to the recognition of our gender identities. I conclude that we should eliminate the concept of "gender identity." To understand the phenomena that are putatively captured by "gender identity," we are better off employing other concepts, such as "sexual dysphoria," (assigned or aspirational) "gender roles," and (internalised or endorsed) "gender norms". These concepts can usefully replace "gender identity" in an individual evaluation of each of the trans people's claims to inclusion into particular spaces.

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Great authors have a reputation for being reluctant political allies. They adamantly insist on focusing on aspects of life that no ideologist ever bothers to address. Life never exactly conforms to doctrine, and their art appears to defy ideology completely or subversively in order to find methods to break free from its shackles. Woolf's attitude toward feminism provides readers with an essential example of this resistance. Though Virginia Woolf was extremely concerned about the difficulties of women, particularly literary women, she often disliked being associated with feminists. Instead, she pushes for the transcendence of sexual roles, urging readers to go beyond gender to gain a better knowledge of human existence. Woolf's thesis is echoed by Judith Butler's concept of 'Gender Performativity.

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