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La Construcción De La Experiencia Lésbica En Guadalajara (1970-2020)

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La Construcción De La Experiencia Lésbica En Guadalajara (1970-2020) CENTRO DE INVESTIGACIONES Y ESTUDIOS SUPERIORES EN ANTROPOLOGÍA SOCIAL LA CONSTRUCCIÓN DE LA EXPERIENCIA LÉSBICA EN GUADALAJARA (1970-2020) TESIS QUE PARA OBTENER EL GRADO DE DOCTORA EN CIENCIAS SOCIALES CON ESPECIALIDAD EN ANTROPOLOGÍA SOCIAL PRESENTA ARCELIA ESTHER PAZ PADILLA DIRECTORA DE TESIS Dra. María Martha Collignon Goribar Guadalajara, Jalisco, noviembre de 2020 INTEGRANTES DEL COMITÉ Dra. María Martha Collignon Goribar Instituto Tecnológico y de Estudios Superiores de Occidente Dra. María Teresa Fernández Aceves Centro de Investigaciones y Estudios Superiores en Antropología Social Dra. Adriana Fuentes Ponce Benemérita Universidad Autónoma de Puebla Dra. Érika Adriana Loyo Beristáin Universidad de Guadalajara A las ancestras. May we honor your memory. XII Sleeping, turning in turn like planets rotating in their midnight meadow: a touch is enough to let us know we’re not alone in the universe, even in sleep: the dream-ghosts of two worlds walking their ghost-towns, almost address each other. I’ve wakened to your muttered words spoken light - or dark - years away, as if my own voice had spoken. But we have different voices, even in sleep, and our bodies, so alike, are yet so different and the past echoing through our bloodstreams is freighted with different language, different meanings— though in any chronicle of the world we share it could be written with new meaning we were two lovers of one gender, we were two women of one generation. Adrienne Rich, Twenty-One Love Poems (1978). AGRADECIMIENTOS. La idea de esta tesis surgió de una crisis prolongada. Sin el acompañamiento de un grupo variado de personas, no habría(mos) llegado hasta acá. Gracias al CONACYT, sin quien la ciencia mexicana dejaría de florecer. Al CIESAS, por confiar que podía replantearlo todo y por ser mi casa estos años. A la Dra. Collignon, quien encarna una fuente infinita de paciencia, disposición, y abrazos. Gracias por la confianza, el trabajo en conjunto, y tantos cafés. Le debo cientos de galletas. A la Dra. Fernández por los buenos consejos, la contención, y el nombramiento de historiadora honoraria. A la Dra. Fuentes, cronista del movimiento lésbico mexicano moderno, por abrir brecha. Ha sido un privilegio recibir tanto su tiempo como una lectura cercana y honesta. A la Dra. Loyo, mi admiración ante su capacidad de maniobrar dentro del feminismo institucional, y su incansable trabajo mediático siempre a la defensa de las mujeres. A la Dra. de la Torre, al comité editorial de la revista Encartes, y al equipo todoterreno Encarta. A la línea de Cultura, a los seminarios que terminaban en los mariscos. El doctorado habría sido solitario sin Karla y las risas compartidas. Que los siguientes congresos sean en la playa. A Betina - la Dra. Venegas -, mi amiga querida desde hace una década. Me llena de orgullo ver tu resiliencia y crecimiento. A Annie, quien me sorprende con su determinación y entrega. A las interlocutoras, que las diosas me las bendigan. A las compañeras de colectivas, por acuerpar las luchas; sobre todo a las Me Cuidan Mis Amigas. A las que resisten, y a las que vienen. A Guadalajara, mi amor. A Regina, que las etiquetas nunca le impidan florecer como le sea más natural. Este trabajo también es de Rosario, mi compañera de todas las batallas. Aprecio más de lo que puedo expresar el hacer equipo contigo, incluyendo a la hora de editar. ¡Venga, familia! Podemos cruzar todos los ríos. Mali, ponte los zapatos. i RESUMEN. LA CONSTRUCCIÓN DE LA EXPERIENCIA LÉSBICA EN GUADALAJARA (1970- 2020). ARCELIA ESTHER PAZ PADILLA LICENCIADA EN PSICOLOGÍA POR LA UNIVERSIDAD AUTÓNOMA DE BAJA CALIFORNIA MAESTRA EN CIENCIAS DE LA SALUD AMBIENTAL POR LA UNIVERSIDAD DE GUADALAJARA Este trabajo analiza la construcción sociocultural y vivencial de la experiencia lésbica de mujeres que habitan en Guadalajara. Se aborda desde la perspectiva de la experiencia y no desde la identificación concreta dada la reticencia de algunas mujeres con afinidad lésbica a nombrarse lesbianas. Lo que distingue a esta tesis de otras investigaciones es que se trata de un acercamiento desde dentro, normalizado, sin un criterio identitario, de pertenencia a un grupo determinado o a la militancia lésbica-feminista, y desgenitalizado. Desde el lesbianismo feminista y el construccionismo social, se realizó una etnografía feminista, buscando ubicar la experiencia de las mujeres disidentes al centro. Se contó con la colaboración de 14 interlocutoras, todas con afinidad lésbica, de entre 18 y 61 años al momento del primero contacto. A partir de entrevistas a profundidad, se reconstruyeron sus relatos de vida. Así mismo, se contextualizó la visibilidad lésbica en Guadalajara de 1973 a la fecha, mayormente desde los grupos organizados. Este trabajo construye una definición propia de la experiencia lésbica, estableciéndola como una vivencia subjetiva de mujeres que aman mujeres, independiente de un nombramiento, un identificador concreto, o contactos sexuales con otra mujer. Al responder al contexto, la experiencia es un proceso cambiante, dinámico, e historiado, pero no está determinado por las estructuras sociales de la época en cuestión. Así ́ mismo, la experiencia es multidimensional, variada, altamente emotiva, y deriva de la decisión de actuar sobre los intereses sexoafectivos que pueden presentarse en cualquier momento del ciclo vital de las mujeres; decisión que involucra la priorización de las mujeres al momento de buscar pareja. El trabajo concluye con la propuesta de un modelo analítico multidimensional y no- lineal de la experiencia, compuesto de seis dimensiones: reconocimiento de la atracción, ‘salida del clóset’, estrategias de ligue y relaciones de pareja, interacción con la colectividad LGBT, consumo de producción cultural lésbica-gay, y matrimonio igualitario y lesbomaternidad. ii ÍNDICE DE CONTENIDO. ÍNDICE DE ILUSTRACIONES. vi ÍNDICE DE MAPAS. vi ÍNDICE DE DIAGRAMAS. vi LISTA DE ABREVIATURAS. vii GLOSARIO. ix MAPAS DE REFERENCIA. xii INTRODUCCIÓN. 1 Pregunta central y objetivos. 3 Justificación. 3 Organización de la tesis. 8 CAPÍTULO 1. DESDE DÓNDE SE PARTE. 9 1.1 La disidencia sexual vista desde la antropología. 9 1.2 El lesbianismo y los estudios lésbicos en México. 12 1.3 Feminismo y lesbianismo feminista. 20 1.4 Experiencia y afinidad lésbica, desgenitalizada. 28 1.5 La vivencia lésbica como proceso multidimensional. 31 CAPÍTULO 2. CUESTIONES METODOLÓGICAS. 36 2.1 Etnografiar desde dentro: el privilegio epistémico. 36 2.2 Las interlocutoras. 38 2.3 Los relatos de vida. 46 2.4 Los símbolos compartidos. 49 2.5 La existencia onlife. 52 2.6 Historiar las historias, la aventura del archivo virtual. 53 2.7 Tecnicismos tecnológicos. 54 CAPÍTULO 3. GUADALAJARA, TIENES EL ALMA DE PROVINCIANA. 56 3.1 Nancy Cárdenas y el arranque del Movimiento en la capital (1973-1980). 58 3.2 Los diversos acercamientos a la visibilidad: GOHL, Patlatonalli, y la conferencia anual de la ILGA (1981-1991). 64 3.3 Las lesbianas encuentran su lugar (1992-1999). 81 3.4 El Orgullo se desborda hacia las calles, llueve o truene (2000-2010). 84 3.5 Lesbianas visibles 2.0, con un toque de brillantina del Pride (2011-). 97 CAPÍTULO 4. ME CUIDAN MIS AMIGAS, O CÓMO NUNCA SALÍ DEL CAMPO. 110 CAPÍTULO 5. DE LIGUES Y FAMILIAS. 135 5.1 Primera parte: Ligar en espacios lésbicos. 135 5.1.1 El darse cuenta tiene rostro y secretos de adolescente. 136 iii 5.1.2 El no-nombramiento como estrategia de protección. 139 5.1.3 Conocer mujeres en el activismo y en la fiesta. 141 5.1.4 Las marchas como carnaval. 144 5.1.5 Los antros son gays, no lésbicos. 145 5.1.6 Las diversas formas de establecer un hogar. 147 5.2 Segunda parte: La familia primero. 149 5.2.1 Vivir la atracción, reconocerla después. 150 5.2.2 Priorizar con qué generación se ‘sale del clóset’. 154 5.2.3 Una relación también incluye a la familia de la otra. 161 5.2.4 Son divertidas, pero ésas no son las formas. 164 5.2.5 Las lesbianas en la tele, y en la cárcel. 166 5.2.6 El deseo de ser madre. 167 CAPÍTULO 6. LAS INGOBERNABLES. 170 6.1 Las diferencias del darse cuenta de niña, de adolescente, o de adulta. 171 6.2 ‘El clóset’ y la terapia, no siempre elegida. 177 6.3 Lesbianas visibles y en pareja. 185 6.4 Lo LGBT no me representa. 192 6.5 Netflix o la telenovela mexicana. 196 6.6 El matrimonio como protección legal. 200 CAPÍTULO 7. LAS INTROSPECTIVAS. 202 7.1 La duda se confirma cuando llega una alguien. 203 7.2 “Una vez que lo supieran en mi casa, que el resto del mundo se hiciera pelotas”. 208 7.3 Conocer mujeres ‘a la antigua’. 216 7.4 Se busca: espacio lésbico que no sea un bar. 222 7.5 Al cine diverso le falta diversidad. 228 7.6 Qué bueno que ya se legalizó, pero no es para mí... 233 CAPÍTULO 8. LAS DE TINDER. 236 8.1 ¡Hay una mujer besando a otra en la pantalla! 237 8.2 Hacerte visible vía carta, terapeuta, o que se invada tu Facebook. 241 8.3 Efusivas en las calles, con grados variantes de miedo. 246 8.4 Se socializa con lo LGBTQ, con medida. 250 8.5 Crecer con internet en casa. 253 8.6 Casarse está muy, muy lejos. 256 CAPÍTULO 9. CÓMO SE CONSTRUYE LA EXPERIENCIA LÉSBICA. 257 9.1 Una definición sociocultural de experiencia lésbica. 261 9.2. Las piezas del modelo. 282 iv 9.3 Un modelo analítico no-lineal y multidimensional de la experiencia lésbica. 287 CONCLUSIONES. RUMBO A LA VISIBILIDAD LÉSBICA INCLUYENTE. 299 REFERENCIAS. 313 Académicas, de divulgación, periodísticas, y literarias. 313 Audiovisuales. 335 Trabajo de archivo. 335 v ÍNDICE DE ILUSTRACIONES. Ilustración 1.
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