 Trans* feminist accounts frequently underscore the relationality of the self, including the potential that others have to define us. If others did not have such power, internalized sources of psychic discord such as gender dysphoria, and the desire that many trans* folks express for recognition or “passing”, would be difficult to explain. It would also be difficult to explain transphobia: as Alexis Shotwell and Trevor Sangrey argue, cisgender individuals’ resistance to recognizing trans* identities hinges on the fact that trans* gender expression affects cisgender identity (Shotwell and Sangrey 2009). Shotwell and Sangrey draw on the feminist theory of selfhood put forth by Brison to develop this argument. And, while the relational constitution of gender identity within a given culture is a cause of transphobia, some queer and trans* feminists hold that it is also the basis of self-transformation. Specifically, Kim Q. Hall points out that queer crip communities affirm transforming oneself through transforming one’s bodies. These creative transformations occur within “the context of communities of support and recognition” (Hall 2009). They frequently involve the desire for intersubjective recognition, where body modifications may be undertaken in order to foster a relatively continuous sense of self (Rubin 2003). This further demonstrates the way that public identities are not removed from an interior sense of self, as liberal individual models tended to assume. This continuity, however, need not rely on the narrative of a “core” interior self that is merely seeking validation from a public. Instead, intersubjective self-fashioning may reject an interior/exterior dichotomy to begin with, following arguments such as Bettcher’s above. They also follow feminist phenomenology in disrupting the presumed binary between nature and culture in bodily comportment (Salamon 2010; Heyes 2007; Hale 1998). Although discussions in trans* theory and queer theory often do not occur within a feminist context, the emphasis on lived embodiment, first-person authority, and the relationality of selfhood frequently found in these discourses both draw on and contribute to feminist discussions of selfhood in crucial ways.