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A noção de reprodução social articulada pelo feminismo marxista, no interior de uma teoria unitária da opressão de gênero e do capitalismo, foi acusada no passado de ser ou funcionalista ou econômica e biologicamente determinista. Essas acusações baseiam-se em uma incompreensão fundamental das noções marxistas de produção e de reprodução e de um entendimento reifi cado do que a sociedade capitalista é. Ademais, frequentemente aquelas que criticaram a compreensão feminista marxista de reprodução social não foram capazes de oferecer uma alternativa sólida e acabaram emimpasses teóricos ainda maiores, particularmente exemplifi cados pelas teorias dos sistemas duplos e triplos. No sentido contrário, a noção de reprodução social tem o potencial de evitar esses impasses, enquanto concomitantemente sugere uma perspectiva não-reducionista do modo capitalista de produção: aquele no qual o capital não é considerado como o sujeito de um processo estritamente “econômico”.

Este texto recorre los elementos fundamentales de la Teoría de la Reproducción Social en tanto apuesta por un feminismo marxista contemporáneo. Comienza por la definición de qué es la reproducción social bajo el capitalismo y se adentra luego en los debates sobre las relaciones entre producción y reproducción, cuál es el rol que juega la familia, cómo pensar la sexualidad y los derechos reproductivos y cómo pueden ser leídos los procesos de desposesión neoliberal en clave de la reproducción social. Estos tópicos están desarrollados en diálogo con otras tradiciones de la teoría feminista como el materialismo francés, la interseccionalidad, la apuesta por “los comunes” y el autonomismo.

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This article addresses the notions of gender performativity and temporality in Butler's early work on gender. The paper is articulated in four steps. First it gives an account of the role and nature of temporality in Butler's theory of gender performativity. Second, it shows some similarities and connections between the role played by temporality in Butler's theory of gender performativity and its role in Marx's analysis of capital. Third, it raises some criticisms of Butler's understanding of temporality and historicity, focusing in particular on the lack of historicisation of her own categories in both Gender Trouble and Bodies that Matter. This deficit is a consequence of the epistemological framework within which she is operating, in particular of her understanding of social practices and relations through the lens of linguistic concepts extrapolated from their theoretical context. The article concludes by referring to Floyd's and Hennessy's analyses of the formation of sexual identities as examples of the fruitful historicisation of gender performativity, which also sheds some light on the 'the abstract character' of the temporality of gender performativity.

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