 In contrast with the revaluing of motherhood and/or femininity that Kristeva and others undertake (see  section 2),  poststructuralists, critical race theorists, and trans* feminists have been vocal about the heterosexist and binary assumptions in some feminist conceptions of the self, as well as their inattention to other forms of difference among women. In the face of this, many feminists have offered accounts of the self designed to accommodate a wider range of differences. The earlier work of poststructuralist Judith Butler maintains that personal identity is an illusion (Butler 1990). The self is merely an unstable discursive node, and sexed/gendered identity is a “corporeal style”—the imitation and repeated enactment of norms, frequently ones that are demanded by cultural contexts. For Butler, psychodynamic accounts of the self such as Kristeva’s camouflage the performative nature of the self and collaborate in the cultural conspiracy that maintains the illusion that one has an anchored identity derived from one’s biological nature (manifested in one’s genitalia). Such accounts perniciously conceal the ways that normalizing regimes of the state and culture deploy power to enforce “natural” sexed/gendered bodies together with “unnatural” bodies, obscuring the arbitrariness of the constraints that are being imposed in order to deflect resistance to them. The solution, in Butler’s view, is to question the categories of biological sex, gender, and sexuality that serve as markers of personal identity. Sex, gender, and sexuality are at the very “core” of self-identity, because self-identity is constructed through modes of power. Thus, resistance may be developed in enacting one’s identity differently, through unorthodox performances and parodic identities: the construction of identity is a site of political contestation. Butler’s more recent work continues to emphasize the relationality of the self through its dispossession by the very discursive structures that call the self into existence (Butler 2005).