Phenomenological theology can provide a helpful reframing of the bodily rituals of transgender and disabled experience, embracing the ways in which they waste time and energy and sacralizing this waste as a microtactic of resistance to oppression and a site for the in-breaking of the transcendent in the everyday. Using Rosemarie Garland-Thomson's model of the misfit, trans and disabled experience can be understood as a temporal misfitting under the cis and abled norms of neoliberal capitalism, which seeks to contain, suppress, or eliminate their inefficient, flexible, and waste time. A coalitional politics of trans/crip misfitting must resist the capacitating imperatives of normative time, instead leaning into the rupture created by trans/crip time as a space-time of potentiality and openness to alterity. The theological thought of Jean-Yves Lacoste can help frame the little rituals and bodily practices of trans and crip life as de Certeauvian microtactics that embody resistance to the coercions of neoliberal capitalism and, through their very frustration and difficulty, as sites of possibility for true liturgical experience.

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