Yolanda Martínez-San Miguel and Sarah Tobias (editors) Trans Studies: The Challenge to Hetero/Homo Normativities New Brunswick, N.J., and London: Rutgers University Press, 2016 (ISBN 978-0-8135-7640-4) Stephanie Kapusta is currently a visiting assistant professor in the Philosophy Department at Dalhousie University, Nova Scotia. Her research interests span social and political philosophy, feminist philosophy, and transgender studies. She is particularly interested in moral and political questions related to gender and sex nonconformity, as well as in majority–minority relations in contemporary democracies. Email: stephanie.kapusta@dal.ca Website: stephaniekapusta.com ******* The academy has not lagged far behind the increasing social visibility of trans people in North America. The two volumes of The Transgender Studies Reader (Stryker and Whittle 2006; Stryker and Aizura 2013), and the launch of Transgender Studies Quarterly have helped establish transgender studies as a serious, academic enterprise, with many other works critically taking up the specific perspectives of trans and gender nonconforming people (some examples are Enke 2012; Hines 2013). Trans studies are undertaken in various forms, within various departments, on campuses all over Canada and the US. The University of Arizona plans to launch a master's program in transgender studies. And the University of Victoria has announced an inaugural Chair in Transgender Studies. Trans Studies: The Challenge to Hetero/Homo Normativities, is a valuable contribution to the field. An anthology by scholars and activists, the collection emerged from a 2012–13 program of lectures and seminars organized by the Institute for Research on Women at Rutgers University. The subtitle for the volume is significant. As the editors explain in their concluding chapter, heteronormativity denotes a set of heterosexual norms embodied within institutions, a normalizing "metaculture" that contains many practices that are not sex, and implicates gender identity as well (235). Homonormativity, however, denotes a political quest on the part of LGBTQ people to become mainstream, to participate in the normalizing "benefits" of heteronormative society, such as the market economy, patriotism, the institution of marriage, and service in the military (237), as well as heteronormative understandings of what it is to be a woman or a man. In fact, Yolanda Martínez-San Miguel and Sarah Tobias contend that academic and political anti-normativity ends up producing new normativities. Marginality thus "reiterates the same modes of oppression it is supposedly questioning" (234). This is why the editors invite us to move into a space beyond the normative (hence the subtitle). In their view, the task ahead for trans studies is to imagine a post-racial and post-gender world--a world intimated by many of the contributions to this volume--that understands embodiment as other than simply anti- normative.