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Les LGBT Font Bouger Les Sociétés !

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Les LGBT Font Bouger Les Sociétés ! REVUE MIROIR / MIROIRS HORS SERIE NUMERO 2 Les LGBT font bouger les sociétés ! 1 2 Chez le même éditeur DES MIROIRS La transyclopédie : tout savoir sur les transidentités. (Collectif, dirigé par K. Espineira, M.-Y. Thomas, A. Alessandrin) QUEER MAROC : Sexualités, genres et (trans)identités dans la littérature marocaine. (JeAn Zaganiaris) Le Lesbictionnaire, 1000 choses à savoir quand on est lesbienne. (Collectif) L’encyclopédé, 1000 choses à savoir quand on est gay. (Collectif) Strike a pose : histoires du voguing. (T.Bressin et J.Patinier) Tous les gays sont dans la nature : 80 portraits pour s’y retrouver (A. Le Blanc) LES ANNÉES GAI PIED (1979-1992) : Tant et si peu, l’homosexualité il y a 30 ans… (Thomas Dupuy) REVUE MIROIR/MIROIRS Nouvelle revue-livre d’analyse et de réflexion autour des sexualités, des genres, des familles et des sociétés. Son approche pluridisciplinaire compile les points de vue d’intellectuels, d’artistes et de professionnels sur un même sujet par numéro. Comprend 20 pages d’archives issues de GAIPIED ! Numéro 1 : Grindr, mon amour ? Numéro 2 : Genderfucking : masculinités, féminités, etc.… Numéro 3 : Stonewall 2.0 : les oubliés du mAriage pour tous Hors-série 1 : Genre, l’essentiel pour comprendre Numéro 4 : Plus gouine la vie ? Où sont les lesbiennes ? DES FOLIES L’arc en ciel des familles (livre pour enfants) de Muriel Douru Ma cuisine homosexuelle, 25 recettes très gay ! (D. Courtin et V. Archéno). Ma cuisine lesbienne, par OcéaneRoseMarie ! (D. Courtin et V. Archéno) PROJET 17 MAI N° 1 : 40 dessinateurs contre l’homophobie DES PLUMES Les lucioles, un livre pour le Refuge. (Collectif) Elles se marièrent et eurent beaucoup de chats persans. (Happyk) Lesbiennes dans tous leurs états. (BARBIETURIX) 15 minutes d’anonymat : dans la peau de Beyoncé. (J. Patinier) Un cœur…, trilogie théâtrale. (C. Botti) 3 4 Les LGBT font bouger les sociétés ! Cultures et politiques de l'émancipation Débats et conférences ayant eu lieu lors des forums euroméditerranéens organisés par le collectif IDEM de Marseille lors de l'Europride de Marseille (10-20 juillet 2013) 5 NB : Si vous constatez des erreurs, des fautes, des oublis : n'hésitez pas à nous le signaler par mail : [email protected] SUIVEZ-NOUS ! Suivez l’activité des éditions sur la page Facebook : Https://www.facebook.com/Desailessuruntracteur Ou sur le site www.desailessuruntracteur.com ISBN : 978-1-326-20337-5 © Éditions « Des ailes sur un tracteur » DÉCEMBRE 2014 - Diffusion : Des ailes sur un tracteur Tous droits de reproduction, de traduction, et d’adaptation réservés pour tous pays. Reproduction interdite. ÉDITIONS « DES AILES SUR UN TRACTEUR » www.desailessuruntracteur.com 6 Présentation du collectif IDEM Le collectif IDEM (Identités-Diversité-Egalité-Méditerranée) rassemble plus de 10 associations locales et nationales et une quarantaine de personnes qui créent des projets en commun ouverts à toutes et tous (SOS Homophobie, Amnesty International, le Planning Familial, Mémoire des Sexualités, Les 3G, MPPM, Boucle rouge, Observatoire des Transidentités, Sawa United, UEEH, La Zouze…). Membres Amnesty International est un mouvement mondial et indépendant rassemblant des personnes qui œuvrent pour le respect, la défense et la promotion des droits Humains. Crée par des femmes pour des femmes, il y a 15 ans déjà ! L’association « Aux 3G» est un lieu d’accueil Lesbien et Féministe. Ouverture : Jeudi : 19h – 00H, vendredi & sAmedi : 19H – 2H. Adresse : 3 rue Saint Pierre 13005 Marseille. Téléphone : 0491487636. Email : [email protected]. Site internet : aux3g.site- forums.com L’Observatoire des transidentités (ODT) est un site indépendant d’information et d’analyse sur les questions trans, inter et les questions de genre. Outre l’équipe permanente (L’équipe de ODT), il s’appuie sur un réseau d’acteurs-Actrices de terrain, d’associations-partenaires et d’universitaires. Plus d’informations sur : www.observatoire-des-transidentites.com SOS Homophobie est une association nAtionale de soutien aux victimes (via sA ligne d’écoute anonyme), et de sensibilisation aux risques de l’homophobie dans le 7 milieu scolaire. L’association publie chaque année le Rapport sur l’Homophobie en France. Plus d’informations sur : www.sos-Homophobie.org Le Planning Familial est un mouvement féministe qui défend le droit à lA contraception, à l’avortement et à l’éducation à la sexualité. Il dénonce et combat toutes les formes de violences, mène des actions de lutte contre la transmission du VIH et des autres IST, s’oppose à toutes les formes de discrimination et notamment au sexisme, à la lesbophobie, à l’homophobie, à la transphobie, et lutte contre les inégalités sociales. MPPM : Permettre à un large public d’être confronté à différentes formes d’expressions artistiques et intellectuelles, aux créations d’artistes fortes d’une singularité allant toujours dans le sens de la nouveauté afin que de ces rencontres naissent questionnements, plaisir, désir de comprendre, enrichissement personnel. Sawa signifie ensemble en arabe. cette Association est dédiée à la promotion des cultures arabes et méditerranéennes. Elle oeuvre à la mise en place d’axes d’échanges entre les deux rives de la Méditerranée 8 PREFACE « Mariage pour tous », nation et race : logiques et rhétoriques politiques en France Par Éric Fassin. Université Paris 8 – Vincennes Saint-Denis. Laboratoire d’études de genre et de sexualité (LEGS, CNRS / Paris 8 / Paris 10) Eric Fassin a été invité à l’initiative du Collectif IDEM pour la conférence introductive du Forum euroméditerranéen LGBTI qui a inauguré le 10 juillet 2013 le cycle de rencontres du MUCEM en résonance avec l’exposition le Bazar du Genre (7 juin 2013-6 janvier 2014) au catalogue de laquelle il a d'ailleurs participé. Issu de cette conférence dont il actualise la réflexion jusqu’en 2014, l'article présent ici, traduit par Clément Demeure, a fait l’objet d'une parution originale en anglais, sous le titre: “Same-Sex Marriage, Nation, and Race: French political logics and rhetorics”, dans le numéro spécial qu'il a co-dirigé avec Daniel Borrillo, « Au-delà du mariage. De l’égalité des droits à la critique des normes », Contemporary French Civilization, 39:3, automne 2014, p. 281-301. Nous remercions cette revue d'avoir autorisé cette publication en français. 9 10 Si le débat sur le « mariage pour tous » a semblé répéter celui sur le PaCS, les termes ont changé depuis la fin des années 1990 – en passant du registre laïque au religieux, et de l’anthropologie à la biologie. Mais il s’agit toujours d’identité nationale. Si la filiation est sacralisée en France, c’est qu’elle définit à la fois la famille et la nationalité. La comparaison avec les États-Unis le montre bien, l’opposition au mariage homosexuel porte aussi sur la race : elle articule la racialisation de la nation et la biologisation de la famille. Toutefois, les rhétoriques politiques ne coïncident pas toujours avec cette logique de naturalisation/dénaturalisation : tandis que les nationalismes sexuels des années 2000 opposaient la « démocratie sexuelle » aux minorités racialisées, les polémiques de la décennie suivante, depuis la loi Taubira jusqu’à la (prétendue) « théorie- du-genre », offrent de nouvelles configurations des intersections entre politiques sexuelles et raciales. Avec la Manif pour tous, mouvement bourgeois catholique, s’agit-il de blanchité, ou bien une alliance des conservatismes moraux est-elle possible avec les Français des banlieues « issus de l’immigration » et les musulmans ? La conclusion de cet article met l’accent sur les tensions entre les logiques (d’équivalence) et les rhétoriques (d’articulation) en matière d’intersectionnalité : le mariage homosexuel signifie la race, mais il est également signifié par les différents acteurs politiques. Après la culture Pendant les récentes mobilisations contre ce qu’il est convenu d’appeler le « mariage pour tous », il régnait en France un étrange sentiment de déjà-vu. Ceux d’entre nous, bien rares à l’époque, qui avaient pris part au débat public pour défendre le Pacte Civil de Solidarité (PaCS) jusqu’à son adoption en 1999 ont entendu des arguments similaires pendant les polémiques autour de la loi 11 de 2013 : un même refus de l’égalité des droits, pareillement présenté comme dénué de toute Homophobie, et émanant parfois des mêmes personnes – à commencer par la figure de proue de la droite religieuse française, Christine Boutin. Autre ressemblance frappante : la stupeur incrédule des soutiens de ces deux lois face à pareille résurgence de la violence symbolique. Ils ont (nous avons) d’abord cru que l’homophobie politique ouverte et généralisée étAit révolue, étant donné l’évolution de la société française vers la tolérance (au moment du PaCS), ou vers la reconnaissance (aujourd’hui)… Ces deux batailles s’inscrivent dans une même guerre. En effet, au-delà des unions civiles, du mariage et de la famille, au-delà des droits des homosexuels et de l’hétéronormativité, si ce n’est de l’homonormativité, cette grande lutte toucHe à la définition même de la société : d’où vient la définition des règles sociales ? Les normes et les lois sont-elles fixées une fois pour toutes par une entité transcendante (Dieu, la Nature ou la Tradition), ou bien est-ce que nous les déterminons nous-mêmes de manière immanente ? L’ordre social repose-t-il sur des fondements qui transcendent l’histoire et la politique, ou bien est-il au contraire sujet à délibération, négociation, contestation – en un mot, à la transformation politique et Historique ? La question se pose aujourd’hui à propos du mariage et de la famille. Est-ce que le sexe constitue la dernière frontière du politique, ou bien existe-t-il des limites (sexuelles) à l’empire de l’immanence ? C’est tout l’enjeu de l’extension de la logique démocratique aux questions de genre et de sexualité, soit ce que j’ai appelé « démocratie sexuelle ».
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