• Mapplethorpe : Look at the Pictures Arte TV
    https://www.arte.tv/fr/videos/067833-000-A/mapplethorpe-look-at-the-pictures

    Qu’il s’agisse de fleurs, de bondage, d’éphèbes noirs ou de portraits de célébrités, l’esthétique de Robert Mapplethorpe est restée inchangée : des compositions rigoureuses, léchées, le plus souvent dans un noir et blanc sacralisé. De son enfance protégée à sa mort précoce en 1989, emporté par le sida à 42 ans, ce documentaire suit la trajectoire du sulfureux photographe.
    . . . . . .

    https://www.arte.tv/fr/videos/067833-000-A/mapplethorpe-look-at-the-pictures
    Ou
    https://www.youtube.com/watch?v=eQ9QP_aF2fY

    #Photographie #homosexualité #Underground #Robert_Mapplethorpe #Patti_Smith #Transgression #USA #Polaroïd


  • Les films de Carole Roussopoulos disponibles sur le site de la Médiathèque Valais - Martigny

    Le F.H.A.R., 1971
    http://xml.memovs.ch/f0199a-002.xml

    Manifestation du Front Homosexuel d’Action Révolutionnaire
    Discours d’une militante sur l’homosexualité (mythique)
    Discours de Guy Hocquenghem sur les rôles sexuels et les relations de pouvoir
    Témoignage de militants
    Evocation des débats sur les homosexuels et l’élite (Cocteau, Marais, Gide...)
    Accusation contre les homosexuels et condamnation ; discrimination ; le journal « Tout »

    Gabrielle Nanchen, 1972
    http://xml.memovs.ch/f0199a-003.xml

    Témoignage de paysans sur le vote des femmes
    Fonctionnement du gouvernement suisse
    Témoignage d’un paysan sur l’élection de Gabrielle Nanchen
    Intérêt pour la politique, parcours professionnel
    Interview de la belle-mère de Gabrielle Nanchen
    Inscription au parti socialiste valaisan, Mai 1968
    Témoignage d’un paysan
    Définition du socialisme, importance de la religion
    Témoignage d’un ecclésiastique et d’une étudiante
    Technique pour transmettre les idées politiques
    Témoignage contre le vote des femmes
    L’électorat, réaction des gens

    Y a qu’à pas baiser, 1973
    http://xml.memovs.ch/f0199a-004.xml

    Générique et publicité
    Journal télévisé I.N.F. 2 consacré à l’avortement : interview du professeur Jérôme Lejeune
    Manifestation pour le droit à l’avortement et témoignage de passants
    Rapports sexuels entre femmes et hommes et plaisir dans la relation
    Avortement selon la méthode karman en temps réel
    Reprise de la manifestation

    Les prostituées de Lyon parlent, 1975
    http://xml.memovs.ch/f0199a-012.xml

    Revendications des prostituées à l’Eglise de Saint-Nizier
    Retransmission des débats à l’extérieur de l’église
    Témoignages de femmes : vie de femmes, de famille et professionnelle, proxénétisme

    La marche du retour des femmes à Chypre, 1975
    http://xml.memovs.ch/f0199a-011.xml

    Camps de réfugiés
    Marche pacifiste
    Discours sur l’application de la résolution de l’ONU ordonnant à la Turquie de permettre le retour des Chypriotes grecs
    Distribution de vêtements et de nourriture
    Témoignages de réfugiées chypriotes
    Discours
    Habitations et conditions de vie rudimentaires des réfugiés, témoignages ; viol des femmes
    Marche pacifiste
    Arrivée et mot de bienvenue du commandant militaire de la section des Nations Unies
    Témoignage

    S.C.U.M. Manifesto, 1976
    http://xml.memovs.ch/f0199a-015.xml

    Lecture du S.C.U.M Manifesto, un texte de Valérie Solanas (1967), par la comédienne Delphine Seyrig
    Manifestation pacifiste de femmes catholiques et protestantes en Irlande contre la guerre
    Reprise de la lecture
    Violence policière en Argentine, manifestation des femmes à Belfast

    Maso et Miso vont en bateau, 1976
    Cinéastes : Carole Roussopoulos, Ioana Wieder, Delphine Seyrig et Nadja Ringart.

    Mythique film de 55’ sur lequel on peut tout savoir grâce à @volt :

    Images de la culture : Maso et Miso vont en bateau
    https://imagesdelaculture.cnc.fr/-/maso-et-miso-vont-en-bateau

    Bernard Pivot invite Françoise Giroud, alors première secrétaire d’Etat à la condition féminine, pour une émission gentiment misogyne : Encore un jour et l’année de la femme, ouf ! c’est fini. Le collectif les Insoumuses recycle l’émission par des interventions pleines d’humour et en fait « la preuve officielle que le secrétariat d’Etat à la condition féminine est une mystification ».

    Des cartons donnent les réponses que Françoise Giroud aurait dû donner ; une interview de Simone de Beauvoir contredit ses propos ; les arrêts sur image soulignent son inaptitude. « Notre propos est de montrer qu’aucune femme ne peut représenter toutes les autres femmes au sein d’un gouvernement patriarcal, quel qu’il soit. Elle ne peut qu’incarner la condition féminine oscillant entre la nécessité de plaire (féminisation-maso) et le désir d’accéder au pouvoir (masculinisation-miso). Quant aux réformes proposées par Françoise Giroud, elles peuvent être proposées directement par les ministères concernés (travail, justice, santé...). Aucune image de la télévision ne veut ou ne peut nous refléter, c’est avec la vidéo que nous nous raconterons. » Une des premières vidéo scratch en France, une vidéo mythique.

    (Nathalie Magnan)

    http://xml.memovs.ch/f0199a-016.xml

    Lip : Monique et Christiane, 1976 (autre film absolument mythique)
    http://xml.memovs.ch/f0199a-017.xml

    Conditions féminines chez Lip ; manifestations des inégalités de genre dans l’organisation syndicale et la prise de parole
    Peur de l’expression chez les femmes ; comité d’organisation (1976)
    Situation des femmes par rapport aux hommes, importance, rôle et préjugés sur les femmes (1976)
    Extrait d’une assemblée générale
    Compte-rendu de l’intervention de Christiane à l’assemblée générale
    Journées portes ouvertes de Lip, lettre sur la condition des femmes
    Stands tenus par les femmes, réaction des hommes
    Invité :
    Suite du compte-rendu de l’assemblée générale ; question du partage du droit d’expression et des tâches
    Invité :
    Vie au chômage

    Le viol : Annie, Corine, Annie, Brigitte, Josyane, Monique et les autres..., 1978
    http://xml.memovs.ch/f0199a-020.xml

    Lecture de coupures de presse
    Correspondance entre Anne et Corinne
    Discussion entre Corinne et Anne
    Emission débat « Les dossiers de l’écran » avec Anne pour invitée
    Discussion entre Corinne et Anne
    Ecoute de l’émission radiophonique d’Etienne Lalou et Igor Barrère sur le viol, témoignage de Brigitte
    Discussion entre Corinne et Anne
    Discussion avec les trois avocates, Monique Antoine, Colette Auger et Josyane Moutet sur la justice et la répression
    Discussion entre Corinne et Anne
    Emission débat « Les dossiers de l’écran » avec Anne pour invitée
    Discussion entre Corinne et Anne
    Discussion avec les trois avocates, Monique Antoine, Colette Auger et Josyane Moutet sur la justice et la répression

    Ça bouge à Vendôme, 1982
    http://xml.memovs.ch/f0199b-003.xml

    Déroulement de l’enquête sur la femme en 1982 et bilan des réponses
    Association pour une école non sexiste
    Opinion des intervenantes sur la parité

    Ça bouge à Mondoubleau, 1982
    http://xml.memovs.ch/f0199b-002.xml

    Explication de l’enquête réalisée sur la différence des rôles masculins et féminins
    Débats entre les élèves et leur professeure sur l’enquête

    Flo Kennedy, 1982
    http://xml.memovs.ch/f0199b-004.xml

    Waiting and discussion between Margo Jefferson and Ti-Grace Atkinson until arriving of Flo Kennedy
    Flo Kennedy’s family and her life course
    Feminist movement
    Feeling about oppression
    Dressing
    Freedom of women
    Friendly discussion with Margo Jefferson and Ti-Grace Atkinson

    Profession : agricultrice, 1982
    http://xml.memovs.ch/f0199b-005b.xml

    Témoignage de Marie-Cécile Jacquet et Marie-Louise Navet sur leur travail et leur statut
    Marie-Cécile Jacquet déléguée du canton de Rocroi pour la commission féminine
    Témoignage de Roseline Dupont et Martine Guillet sur leur travail et leur statut
    Témoignage d’agricultrices de l’Association Féminine de Développement Agricole (AFDA)
    Discours de la porte-parole de l’AFDA

    Femmes immigrées de Gennevilliers, 1984
    http://xml.memovs.ch/f0199b-013.xml

    Information auprès de la population arabe de la création de l’Association de femmes arabes immigrées en France
    Témoignage
    Animation d’une émission radiophonique par des femmes arabes immigrées, régularisation des situations
    Témoignage de femmes marocaines
    Emission radiophonique à radio Gennevilliers
    Générique

    La mort n’a pas voulu de moi, 1984
    http://xml.memovs.ch/f0199b-014.xml

    Travail avec Werner Herzog
    Lecture du commentaire du film « Fata Morgana »
    Lecture de poème de Verlaine « Gaspard Hauser chante »
    Extrait de « Nosferatu » de F.W. Murnau (1922)
    Parcours de vie
    Extrait de « The Diary Of The Lost Girl » de Pabst, anecdote sur le tournage
    Extrait de « Tabou » de F.W. Murnau, critique du film
    Ascension et prise de pouvoir d’Adolf Hitler
    Fuite à Paris, sauvetage de films muets allemands
    Emprunt du nom Escoffier en référence à Mérimée
    Conservation cachée de films à Figeac, dont « le dictateur de Chaplin »
    Travail avec Henri Langlois
    Générique

    Pionnières et dictionnaires du cinéma : 1900 - 1960, 1984
    http://xml.memovs.ch/f0199b-010.xml

    Dorothy Arzner
    Jacqueline Audry
    Muriel Box
    Esther Schub
    Germaine Dulac
    Marion Frances
    Alice Guy Blaché
    Théa von Harbou
    Ida Lupino
    Elvira Notari
    Lotte Reiniger
    Leni Riefenstahl
    Schlesinger dite Leontine Sagan
    Agnès Varda
    Nicole Vedrès
    Margot Benaceref ; Valentina Broumberg ; Wanda Jakubowska ; Ruth Orkin ; Olga Preobrajiuska ; Wendy Toy ; Hermina Tyrlova
    Générique

    Les travailleuses de la mer, 1985
    http://xml.memovs.ch/f0199b-020.xml

    Présentation du port de pêche
    Témoignage de femmes fileteuses
    Témoignage des ouvrières de la nuit (trieuses)

    L’inceste : la conspiration des oreilles bouchées, 1988
    http://xml.memovs.ch/f0199b-028.xml

    Témoignage de Monique sur le viol commis par son grand-père ; lecture de textes ; articles de presse
    Permanence viols, femmes, informations
    Témoignage de Claudine sur son père incestueux
    Rôle et réaction de mère
    Témoignage d’Anne
    Témoignage d’Emmanuelle et Elisabeth
    Perception et ressenti lors d’abus sexuel
    Réaction de l’entourage : médecin, famille, instituteur, ami
    Soutien médical
    Parler, partager, dénoncer

    Debout !, 1999
    http://xml.memovs.ch/f0199c-021.xml

    Découverte du féminisme ; influence, lutte
    Création de Féminin Masculin Avenir (FMA) et du Mouvement de Libération des Femmes (MLF)
    Découverte et début du féminisme ; front des bonnes femmes, première revendication
    Naissance des groupes du Mouvement de Libération des Femmes (MLF, Emencipi)
    Racisme militant ; rapport au militarisme ; conscience sociologique des groupes
    Libération des femmes ; définition du mouvement
    Grève des femmes à Troyes (1971) : lutte solidaire
    Avortement ; manifestation féministe
    Relations entre homosexuels et hétérosexuels ; Front Homosexuel d’Action Révolutionnaire
    Groupe de conscience ; Le Torchon Brûle (journal) ; rôle de la presse ; droit de vote
    Féminisme chez les jeunes ; mère célibataire ; congrès ; estime de soi
    Grève, manifestation et revendication du Mouvement de Libération des Femmes (MLF)
    Lutte pour l’avortement ; anti-congrès de l’année de la femme (1975) ; mouvement « oui » à la vie
    Mysogisme ; reconnaissance du viol en tant que crime
    Centre pour les femmes ; changements engendrés par le Mouvement de Libération des Femmes (MLF)
    Réafirmation du droit de la femme : avortement, contraception ; grève des femmes



  • Fou de Vincent
    http://www.radiopanik.org/emissions/hot-lips/fou-de-vincent

    Une voix d’homme, du son venu d’Amérique Latine

    Voici le mix que l’on vous propose pour cette lecture du superbe « Fou de Vincent » d’Hervé Guibert

    #sida #masculin #homosexualité #amour #sida,masculin,homosexualité,amour
    http://www.radiopanik.org/media/sounds/hot-lips/fou-de-vincent_05705__1.mp3



  • La Tanzania apre la caccia agli omosessuali

    Esami anali e torture. Questo è quello che può capitarti se sei omosessuale, vivi in Tanzania, e sei caduto in una delle tante trappole della squadra speciale di sorveglianza anti-gay, che ha il compito di setacciare le reti sociali per individuare "i criminali”. Questo nel migliore dei casi. In quella peggiore, la pena prevista sono 30 anni di carcere per il reato di omosessualità, secondo una nuova legge creata e voluta Paul Makonda, membro del partito di governo CCM, che tra le altre cose incalza i cittadini a denunciare i propri vicini e conoscenti omosessuali.

    https://www.raiplayradio.it/articoli/2018/11/Tanzania-gay-Africa-92dfc011-d243-48ea-929f-600965184b0d.html
    #homophobie #LGBT #Tanzanie #homosexualité


  • Tunisia: Privacy Threatened by ‘Homosexuality’ Arrests

    Tunisian authorities are confiscating and searching the phones of men they suspect of being gay and pressuring them to take anal tests and to confess to homosexual activity, Human Rights Watch said today. Prosecutors then use information collected in this fashion to prosecute them for homosexual acts between consenting partners, under the country’s harsh sodomy laws.

    “The Tunisian authorities have no business meddling in people’s private sexual practices, brutalizing and humiliating them under the guise of enforcing discriminatory laws,” said Amna Guellali, Tunisia director at Human Rights Watch. “Tunisia should abolish its antiquated anti-sodomy laws and respect everyone’s right to privacy.”

    Human Rights Watch spoke with six men prosecuted in 2017 and 2018 under article 230 of the penal code, which punishes consensual same-sex conduct with up to three years in prison. One person interviewed was only 17 years old the first time he was arrested. Human Rights Watch also reviewed the judicial files in these cases and five others that resulted in prosecutions under either article 230 or article 226, which criminalizes “harming public morals.” In addition to violating privacy rights, these cases included allegations of mistreatment in police custody, forced confessions, and denial of access to legal counsel.

    Police arrested some of these men after disputes arose between them or after neighbors reported them. Two had gone to the police to report being raped.

    Some of the men spent months in prison. At least three have left Tunisia and applied for asylum in European countries.

    K.S., a 32-year-old engineer, entered a police station in Monastir in June 2018 to file a complaint of gang rape, and to get an order for a medical examination of his injuries. Instead of treating him as a victim, he said, the police ordered an anal test to determine whether K.S. was “used to practicing sodomy.” “How they treated me was insane,” K.S. told Human Rights Watch. “How is it their business to intrude into my intimate parts and check whether I am ‘used to sodomy’?”

    In another case, a 17-year-old was arrested three times on sodomy charges and was forced to undergo an anal examination, as well as months of conversion therapy at a juvenile detention center. Both harmful practices are discredited.

    Tunisian prosecutors have relied extensively in recent years on forced anal examinations to seek “evidence” of sodomy, even though the exams are highly unreliable and constitute cruel, degrading, and inhuman treatment that can rise to the level of torture.

    On September 21, 2017, during the Universal Periodic Review at the United Nations Human Rights Council, Tunisia formally accepted a recommendation to end forced anal exams. However, Tunisia’s delegation stated: “Medical examinations will be conducted based on the consent of the person and in the presence of a medical expert.” This stance is not credible because trial courts can presume that a refusal to undergo the exam signals guilt, Human Rights Watch said. Tunisia should abandon anal exams altogether.

    Prosecutions for consensual sex in private and between adults violate the rights to privacy and nondiscrimination guaranteed by the International Covenant on Civil and Political Rights, to which Tunisia is a party. The United Nations Human Rights Committee, which monitors compliance with the covenant, has stated that sexual orientation is a status protected against discrimination. The UN Working Group on Arbitrary Detention has found that arrests for same-sex conduct between consenting adults are, by definition, arbitrary.

    Tunisia’s 2014 constitution, in article 24, obliges the government to protect the rights to privacy and the inviolability of the home. Article 21 provides that “All citizens, male and female, have equal rights and duties, and are equal before the law without any discrimination.” Article 23 prohibits “mental and physical torture.”

    The Code of Criminal Procedure prohibits house searches and seizure of objects that could serve a criminal investigation without a judicial warrant, except in cases of flagrante delicto, that is when catching someone in the act.

    Article 1 of Law No. 63 on the protection of personal data stipulates that “every person is entitled to the protection of their personal data and privacy of information, viewed as a fundamental right guaranteed by the constitution. This data can only be used with transparency, loyalty and respect for the dignity of the person whose data is subject of treatment.” However, neither Law No. 63 nor any other domestic law regulates the conditions for seizing private data during a police investigation or its use.

    On June 12, the Commission on Individual Freedoms and Equality, appointed by President Beji Caid Essebsi, proposed, among other actions, to decriminalize homosexuality and to end anal testing in criminal investigations into homosexuality. It also proposed criminalizing the unlawful “interception, opening, recording, spreading, saving and deleting” of an electronic message.

    On October 11, 13 members of the Tunisian Parliament introduced draft legislation for a code on individual freedoms. It incorporated several proposals from the presidential commission including abolition of article 230.

    Parliament should move quickly on this draft legislation and abolish article 230, Human Rights Watch said. It should enact a law that effectively protects people’s privacy, through regulating the seizure and use of private data during criminal investigations, with consequences if such a law is violated.

    The Justice Ministry should meanwhile direct public prosecutors to abandon prosecutions under article 230. The Interior Ministry should investigate reports of the ill-treatment of people arrested based on their gender identity or sexual orientation.

    Human Rights Watch conducted face to face interviews with men in Tunisia and phone interviews with men who fled to European countries. Pseudonyms have been used to protect their privacy.

    Shams and Damj, local LGBT rights groups, provided assistance.

    Accounts by Men Prosecuted

    K.S., 32, engineer

    K.S. used to work for an international company in Tunis. He said that on June 8, he went to spend the weekend in at a friend’s house in Monastir, a coastal city. He had earlier chatted with a man from Monastir on Grindr, a social network application for gays. They made a date and they met that day in a café. The man invited K.S. to his house, but once there, the man became aggressive and showed K.S. a police badge. Two other men arrived, and they started insulting him, calling him “sick.” “One said, ‘You people of Loth [a demeaning term derived from the Biblical and Quranic story of Lot], you deserve to be killed, you are like microbes.’”

    They punched and slapped him on the face, he said. Then the man who had invited him said, “We will show you what sodomy is like.” The men then forced him to take off his clothes and bend over. Two of them held K.S. by the arms while the third inserted a baton in his anus. “It was unbearable, I felt that I will faint,” K.S. said. They finally let him leave.

    I was shivering and bleeding [when I reached my friend’s house]. The next day, I went to Fattouma Bourguiba hospital in Monastir. I just wanted to get medical treatment and to check that I did not have internal hemorrhaging.

    But, he said, the doctor refused to examine him without a police order:

    I went to the Skanes district police station in Monastir, to try to get the requisition order. I did not want to tell the police the full story, so I just said that three men had raped me. The policeman who was typing my statement left the room at some point, and that’s when I saw on the screen that he was instructing the doctor at Fatouma Bourguiba hospital to examine whether I am ‘used to practicing sodomy.’ I felt the blood freeze in my body.

    Human Rights Watch reviewed the June 9 police requisition order, in which the chief instructs the doctor to examine whether K.S. was “used to practicing sodomy” and whether he was victim of anal rape.

    K.S. said that, when the policeman returned to the office, K.S. asked if he could leave. The policeman replied: “And go where? You can’t leave before we check what kind of stuff you do.” The policeman called for a patrol car to drive K.S. to the hospital.

    The doctor told me that he has a requisition order to perform an anal test. “We want to check whether this is a habit,” he said. I was terrified. I told him that I didn’t want to do the test. But he insisted that he had to perform it. He told me to remove my pants and assume a prayer position [on hand and knees] on top of the medical bed. He put on gloves and started to examine me with his fingers. As soon as he did, I felt sick and told him I wanted to go to the toilet. I wanted to stop this humiliation. He let me go. I managed to avoid the policemen who were waiting for me in the corridor and left the hospital. Once in the parking lot, I started running until I felt safe, and then went to my friend’s house.

    K.S. said he took a flight on June 13 to Belgium, where he has filed a request for asylum.

    K. B., 41, documentary filmmaker

    K.B. spent 13 months in pretrial detention on accusation of sodomy and unlawful detention. He is married and the father of an 8-year-old girl. He told Human Rights Watch that on March 3, 2017, at around 9 p.m., he went to downtown Tunis for drinks. While he was sitting in a bar, S.Z., a young man, approached him. They chatted for a while, then K.B. invited him to his place. He said that, after having sex, he went to the kitchen to prepare some food. When he came back to the living room, he caught the man stealing money from his wallet. K.B. tried to force him out of his apartment, but the man locked himself in a bedroom, went to the balcony, and screamed for help. Policemen arrived, arrested them, and took them to the Aouina district police station.

    Police treated me with contempt. The first question the interrogator asked was whether I had sex with S.Z. I denied it categorically and told him we only had drinks together. But he said that S.Z. had confessed. The interrogator asked me: “Aren’t you ashamed of yourself?”
    K.B. said the police at the station confiscated his phone and looked at his social media history and his photo archives. They switched the phone off and did not allow him to call his family or a lawyer. They presented him with a statement to sign, but he refused. At 4 a.m., they transferred both men to Bouchoucha detention center. Later that morning, the police took the men to the Tunis first instance court, where a prosecutor ordered them to undergo an anal test. The police took them to Charles Nicole hospital, K.B. said, where he refused the test. “The idea of them intruding into my intimacy and into my body was so humiliating to me.”

    He was returned to detention and after a few weeks decided to undergo the test in the hope that negative results would prove his innocence. He said he informed the investigative judge during a hearing and the judge issued a requisition. Police officers took him again to Charles Nicole Hospital.

    It was the worst thing that ever happened to me. The doctor asked me to strip and get on the examination table. He asked me to bend over. There was one policeman in the room and one medical assistant, watching. The doctor put one finger into my anus and moved it around. I was so ashamed. It was very dehumanizing.

    K.B. said that even though the test result was negative, the investigative judge indicted him for sodomy. The order referring the case to trial said that the time elapsed between the alleged act and the test prevented the court from ruling out that K.B. was “used to the practice of sodomy.”

    In May 2018, 13 months after the court placed K.B. in pretrial detention, it acquitted and freed him.

    In the indictment, the investigative judge wrote that S.Z. had confessed to the police to “committing the crime of sodomy in exchange for money” and that he admitted that he “approached and dated men he met via Facebook.” The judge quotes the police report, which describes in crude terms the sexual intercourse between K.B. and S.Z. The judge also states that K.B has denied the accusation of sodomy, and instead stated that he and S.Z. were only having drinks at his place and did not have sex.

    The investigative judge notes that S.Z. later retracted his confession and says that he gave instructions for the forensic doctor in the Charles Nicole Hospital to administer an anal test to determine whether K.B “bore signs of the practice of homosexual activity” recently or whether he “practices sodomy in a habitual way.”

    The judge’s indictment of K. B. was based on S.Z.’s confession to the police, later repudiated, from “the circumstances of the case, which show that the two men had no other reason to go to K. B.’s house” and K. B.’s refusal to take the anal test. The judge wrote: “given that the test was performed 20 days after the reported incident, the forensic doctor was not able to find signs of anal penetration because those signs disappear five days after the act.”

    “Free” (nickname), 32, hairdresser

    Free said that on the night of April 5, 2018, he went with a female friend from Sousse to Monastir for drinks and to meet his boyfriend. When they arrived at around 9 p.m., he said, a police patrol stopped them and asked for their papers, then told the woman to accompany them to the station for further identity checks. Free waited outside the station.

    While waiting, Free received an angry message from his boyfriend asking him why he was late. Free explained where he was and snapped a photo of the station as proof. A police officer saw him and confiscated Free’s telephone, saying he had endangered state security. The officer took him to an interrogation room, where another officer handcuffed him to a chair. An officer searched the phone and finding nude photos of Free, then searched his social media activity and read the conversations he had with men on gay dating apps and his chats with his boyfriend on Facebook Messenger, some of them sexually explicit.

    Free said that the police officer turned to him and said, “I hate you, you sodomites. You will have to pay for your depravity.” Other police officers in the room insulted Free, he said. The officer interrogated him about his sexual activity, wrote a report, and told him to sign it. When Free refused, a policeman slapped him in the face and said, “Ah, now you are trying to be a man. Just sign here, you scum.” Free signed the report without reading it.

    At no point during the interrogation did the police advise Free of his right to speak to a lawyer. At around midnight, they moved him into a cell, where he spent the night. The following day, he was taken before a prosecutor, who charged him with sodomy but decided to release him provisionally pending trial. On June 6, he appeared before the first instance court in Monastir. The presiding judge closed the courtroom to the public.

    The first question he asked me was whether I am used to the practice of sodomy. I told him I was not. He asked the question again, then asked, “Then why did you confess?” I answered, “Because the police forced me to.” The judge asked, “But if you are not a sodomite, why do you dress like this, why do you look like one of them?”

    He said the judge adjourned the trial to June 14, when he convicted Free and sentenced him to a four-months sentence with probation, based on his phone conversations and his forced confession. Free has appealed.

    M. R., 26, paramedic

    M.R. worked in a hospital in Tebourba, a city 40 kilometers west of Tunis. He fled to France and applied for asylum after being charged under article 230 and granted pretrial release.

    M.R. said he had always hidden his sexual orientation because of severe social stigma. In November 2017, he chatted with a man on Facebook. The man, called A.F., sent him photos, and they decided to meet. When they did, M.R. realized that the photos were fake and told A.F. that he would not have sex with him. A few days later, on November 28, A.F. banged on his door at around 4 a.m. Fearing scandal, M.R. opened the door to find A.F. drunk and wielding a knife. A.F. slapped him on the face, ordered him to remove his clothes, and raped him, he said, threatening to cut his throat. After a few hours, A.F. told M.R. to buy A.F. cigarettes. M.R. went to the Tebourba police station and filed a rape complaint.

    When I told the police officers about the rape, they asked me how I knew the man and how we met. I dodged the questions, but they insisted. I told them that I am gay, and their behavior changed instantly. The station chief said: “Ah, so you were the one who initiated this, you are an accomplice to the crime, there is no rape here – you deserve this.” Then, he handed me a requisition order and told me to go get an anal test the following day at Charles Nicole Hospital.

    The police interrogated M.R., then accompanied him to his apartment, where they arrested A.F. The police told M.R. to undergo the anal examination, then report to the First Instance Court in Manouba. M.R. consulted the nongovernmental association Shams, which defends sexual minorities, and decided to skip the anal test. When he reported to the court, the investigative judge treated him as a criminal, not a victim. M.R. said:

    He asked questions about my sex life and when I started practicing sodomy with other men. He said that I deserved everything that had happened to me and that I should be ashamed of myself.

    M.R. said that the judge charged him with sodomy and granted him pretrial release. A.F. was kept in custody and charged with sodomy and rape.

    The indictment of M.R., prepared by the investigative judge and dated December 13, 2017, provides purported details from M.R.’s intimate life, including confessions that he is gay. The indictment also relies on the confession from A.F. and cites a condom seized at M. R.’s house as evidence.

    M.R. said that, three days after the encounter with A.F., he reported to work at the hospital. The director handed him a dismissal notice on the grounds that he was facing trial.

    I had to go back to my family’s place, as I had no salary anymore. It was like living in a prison. My father and older brother beat me many times, my father even burned me with a cigarette. They did not allow me to go out, they said they were ashamed of me.

    Having lost everything, he left Tunisia for France.

    I had no other choice, I felt rejected by everyone, my family, society, my colleagues. And I was afraid of going to prison.

    Mounir Baatour, M.R.’s lawyer, told Human Rights Watch that the case is stalled in the first instance court in Manouba, and has yet to go to trial. On May 15, 2018, indictment chamber sent the indictment to the cassation court for a legal review, which is pending.

    R. F., 42, day laborer, and M.J. 22, unemployed

    On June 12, 2018, police in Sidi Bouzaiane arrested R.F. and M.J. after R.F. went to the police to say that M.J. had refused to leave R.F.’s house.

    M.J. said that the police came to his house and took both men to the police station at around midnight. They interrogated them in the same room, asking them how they met. A police officer took R.F.’s phone and watched videos stored on it, then said to R.F., “So you are a miboun [a degrading term for gay]. M.J. said:

    One of the four officers present during interrogation slapped R.F. on the face. Then he turned toward me and asked, “So what were you both doing in the house? I’m sure you were having sex, so you too must be a miboun. You are staining this country,” he said.

    M.J. said that policemen beat him on his face, head, and back. When the police finished the interrogation at 3 a.m., they presented a written report and told M.J. to sign it. He said he asked to have a lawyer first, but they refused to let him call one and insulted him. He signed the report.

    The police report, reviewed by Human Rights Watch, states that neither man requested a lawyer. R.F.’s purported statement, as the police recorded it, describes in graphic terms how he habitually practices sodomy and has sex with men. The police report states that officers searched R.F.’s smartphone and found videos of R.F. having sex with men. The police confiscated his phone, the report says, as “evidence of the crime.”

    Two days after the arrest, M.J. said, he and R.F. appeared before a prosecutor, who asked them: “Aren’t you afraid of God’s judgment?” He ordered pretrial detention, and they were sent to the Sidi Bouzid prison. M.J. said that one of the prison guards harassed him and asked him vulgar questions such as: “How you do this? Are you getting fucked for money? Why are you fucking men? Aren’t there enough women to fuck in this country?”

    He said he was put in a cell with 100 other men, who seemed to have been informed about his “crime.” Over the following days, his cellmates insulted, beat, and sexually harassed him. He said that one night, he refused to have sex with the cell “strongman”, so the man and two others beat him. He said they held his arms, while the strongman slapped him on the face and punched him on the chin.

    After a week in detention, he appeared before an investigative judge, who asked him about his sexual behavior. M.J. said he admitted that he is gay. He said he had done nothing wrong, but the judge replied, “You are harming society.”

    The first instance court in Sidi Bouzid sentenced the two men on June 12 to three months in prison for sodomy. The appeals court upheld the sentence.

    S.C., 24 and A.B., 22

    Police arrested S.C. and A.B. in Sousse on December 8, 2016, when they were allegedly caught committing sodomy in public. They were sentenced, on March 10, 2017, to eight months in prison under article 230 of the penal code and not on charges related to public indecency. The police report describes their sexual intercourse in detail and concludes that S.C. “committed active sodomy,” while A.B. was a “passive sodomite.”

    The judgment from the first instance court in Sousse, which Human Rights Watch reviewed, states that both denied committing sodomy or being homosexuals. It states that they were both subjected to anal examinations on December 9, 2016, that turned out “negative.” The judge concluded that: “the results of the anal tests cannot exonerate the accused of the crime, especially given that the [tests] were performed sometime after the facts.” The court based the guilty verdict only on the declarations by police officers and wrote that: “it is appropriate to sentence them to eight months as an adequate and dissuasive sentence proportional to the offense that they have committed.”

    A.C., 18, student

    A.C. was arrested three times for sodomy. The first time was in August 2017, when he was 17. Police forces arrested him at his house after his two sisters denounced him as gay and took him to the Kasba police station in Tunis. He said that they interrogated him extensively about his sexual orientation and took his smart phone and searched his personal data. The next day, they took him to a forensic doctor in the Charles Nicole hospital for an anal examination. He said he did not have a lawyer and that the police did not inform him of his right to have one.

    I did not understand what was going on. The police told me that the test is mandatory. The doctor told me to go on an examination bed and to bend, and then he inserted his fingers in my insides. The doctor did not explain what the test is about.

    A.C. said he was released without charge after spending two days in the Kasba police station.

    On May 15, 2018, he went to the police station in Sijoumi, in Tunis, in response to a summons. He said police officers told him his family had filed a complaint and questioned him for almost four hours. A.C. confessed to being gay. The police took him to Bouchoucha detention center in Tunis, where he spent the night. The next day, May 16, he appeared before the Tunis first instance court in Sidi Hassine, where an investigative judge interviewed him. The judge asked him: “Why are you like this? Don’t you know that what you’re doing is haram [forbidden under Islam]?”

    I told the judge that I didn’t break any laws, that what I do is my personal business. I did not hurt anyone. This is my private life and should not be the concern of anyone else.

    He said the judge ordered his detention for two months in a juvenile rehabilitation center, as he was still a minor, and forced him to undergo “conversion therapy,” a thoroughly discredited method to change someone’s sexual orientation or gender identity. At the center, a psychiatrist visited him twice, telling him that “he should work on changing himself and his mind.” He appeared before another investigative judge, on June 25, who released him.

    A.C. said that on September 2, he was running some errands with his boyfriend when the police stopped them and asked for their identity cards. The police told A.C. that his family had filed a complaint against him. They took him to Hay Hlel police station in Tunis, where they questioned him about his sexual life, confiscated his phone, and looked at his photos and personal conversations. A prosecutor issued a warrant to detain him, and he spent eight days in the Bouchoucha detention center. On September 20, he appeared before a judge, who released him without charge.

    F.B, 28; N.A, 21 and B.K., 27, day laborers

    In Sousse, a coastal city, the police arrested three men in January 2017, after neighbors complained that they suspected the men were gay. In the indictment, which Human Rights Watch reviewed, the investigative judge states that the police went to the house where the men were staying, seized their phones, on which they found “evidence that they were sodomites,” as well as “women’s clothing,” and took the men to the police station.

    The investigative judge ruled that the men harmed public morals based on the content of the seized phones and “because they dressed up like women, used lipstick, and talked in a languid way.” The police report and the indictment, which usually would include information about a judicial warrant, did not indicate that the police had one. The three men were sentenced to two months in prison for the charge of harming public morals and served their terms.

    https://www.hrw.org/news/2018/11/08/tunisia-privacy-threatened-homosexuality-arrests

    #Tunisie #homophobie #homosexualité #COI #LGBT


  • L’humiliation des centres de conversion Christian Saint-Pierre - 3 Novembre 2018 - Le Devoir
    https://www.ledevoir.com/lire/540433/entrevue-l-humiliation-des-centres-de-conversion

    En 2004, alors que Garrard Conley est âgé de 19 ans, ses parents, baptistes ultraconservateurs du sud des États-Unis, découvrent son #homosexualité. Paru en 2016, Boy Erased raconte le séjour du jeune homme dans un centre de conversion. Alors que l’adaptation filmique de Joel Edgerton prendra l’affiche le 9 novembre, le récit autobiographique est publié en français aux Éditions Flammarion Québec sous le titre Garçon effacé.

    « Avant de comprendre que mon expérience avait plus d’impact sous forme de mémoires, explique l’auteur au téléphone, j’ai travaillé à la transposer dans des romans dystopiques qui ne fonctionnaient jamais, probablement parce qu’on vit en ce moment même dans une véritable #dystopie. Que l’actuel gouvernement américain cherche à effacer les personnes #trans de l’histoire, c’est plus terrifiant que tout ce que j’aurais pu imaginer. »


    Campé dans le centre de #conversion Love in Action, le récit est entrecoupé d’événements s’étant déroulés auparavant, notamment dans la maison familiale et à l’université. « Si j’ai choisi cette structure, explique Conley, c’est pour montrer que l’existence d’un pareil endroit n’est pas déconnectée de mon passé. J’ai en quelque sorte été guidé vers lui. À cause des idées très dangereuses qui m’ont été inculquées dès l’enfance, je n’ai pas été surpris par les principes de Love in Action, pas été immédiatement choqué par leur manière de procéder. »

    L’auteur tient à préciser que les thérapies de conversion ne se déroulent pas seulement dans des établissements spécialisés, qu’elles prennent d’autres formes : « On retrouve de la honte, des stéréotypes et de la répression dans les familles, dans les communautés et dans les politiques gouvernementales. C’est de ce contexte historique plus large que j’ai aussi cherché à rendre compte, celui qui a permis la création et la propagation de ces thérapies. »

    Faire oeuvre utile
    Garrard Conley est certainement parvenu, à partir de la laideur et de la souffrance, à créer quelque chose de beau et d’inspirant. Malgré tout, il fait très attention de ne pas souscrire au dicton « Ce qui ne vous tue pas vous rend plus fort ». « Tout simplement parce que beaucoup de gens qui ont subi une thérapie de conversion se sont suicidés, explique-t-il. Je me considère comme un témoin.

    « Quand je suis entré à Love in Action, on a confisqué mon cahier de notes, tenté de contrôler mes pensées, mais, pendant les séances, je me souviens de m’être dit que tout cela serait peut-être important un jour. Dans la vie d’un écrivain, d’un créateur, il arrive que la meilleure chose à faire soit d’enregistrer le plus exactement possible sa souffrance et celle des individus qui nous entourent. Je ne veux pas dire que c’était mon destin de faire une thérapie de conversion, que ça a fait de moi un meilleur auteur, j’ai simplement tiré le meilleur de la situation. »

    Conley se souvient très bien du jour où, en lisant un blogue à propos des thérapies de conversion, il a reconnu ses propres difficultés à entrer en relation avec les autres, des embûches qu’il pensait tout à fait communes et dont il a compris alors qu’elles avaient été causées par son expérience.

    « J’avais peur de toucher mon partenaire ou même d’en avoir un. C’est à ce moment-là que j’ai décidé d’écrire, pour faire de l’éducation à propos des terribles retombées de ces thérapies, pour entraîner le sujet sur la place publique. »

    L’auteur estime que c’est sa responsabilité, surtout en tant qu’homme blanc #cisgenre, de se rendre dans certains endroits racistes ou #homophobes afin d’informer des gens qui sont prêts à l’entendre, comme son père et sa mère l’ont finalement été. « J’ai résisté à ça longtemps, parce que je voulais fuir un passé très douloureux. Je crois que j’ai cette aptitude à parler à la fois la langue des personnes conservatrices et celle de la gauche, ce qui me permet d’alterner de l’une à l’autre, en somme de traduire. »

    Depuis que le film se prépare, que la bande-annonce circule, les ventes du livre ont monté en flèche, et de plus en plus de médias généralistes s’intéressent aux enjeux qu’il aborde.

    « Je suis toujours un auteur, explique Conley, mais je dois reconnaître que je suis aussi le défenseur d’une cause. Je reçois chaque jour des messages de gens qui me disent que le livre leur a fait du bien. Quand tu vois leur souffrance, lorsque tu constates la différence que tu peux faire dans leur vie, c’est impossible de détourner le regard. Chez Trevor Project, un organisme axé sur la prévention du suicide auprès des jeunes #LGBTQ, on n’a jamais reçu autant d’appels d’aide — et de courriels haineux — que depuis quelques semaines. On me dit que c’est grâce à Boy Erased et je trouve ça merveilleux, parce que ça veut dire que les gens accordent de l’attention à ce sujet crucial. »
    – - - - - - - -
    D’un point de vue législatif
    Selon une étude récente de l’Institut Williams en Californie, ce sont 698 000 membres de la communauté LGBTQ qui ont reçu aux États-Unis, entre 18 et 59 ans, une thérapie de conversion ; 350 000 d’entre eux ont subi un tel traitement pendant l’adolescence. Aux #États-Unis, 36 des 50 États n’ont pas encore interdit ces thérapies. Au #Canada, quelques provinces (Manitoba, Ontario et Nouvelle-Écosse) et la Ville de Vancouver ont accompli des gestes ou mis en application des lois la rendant illégale. Circule en ce moment même une pétition qui demande au gouvernement du Canada de voter une loi bannissant la thérapie de conversion pour les mineurs. « Une longue bataille nous attend, estime Garrard Conley. Le gouvernement Trump fait en sorte que ces traitements soient maintenus et que les parents puissent y avoir recours pour leurs enfants. Nous traversons une époque fasciste, où il est plus important que jamais de prendre la parole. » C’est également dans cet objectif que l’auteur a décidé de produire UnErased, un balado qui reconstitue l’histoire de la thérapie de conversion aux États-Unis.

    #religion #évangélistes


  • #Exposition en plein air sur les #interdits à #Grenoble

    #street-art #art_de_rue #interdiction #témoignages #portraits #amour #drogue #délit_de_solidarité #secte #mort #inceste #tabou #corps #nudité #vol #classe_sociale #valeurs #humanisme #squats #sans-papiers #solidarité #accident #handicap #grossesse #langue #rouge_à_lèvre #SDF #sans-abri #parentalité #avoir_des_enfants #non-travailleur #chômage #identité_féminine #prépa #rectangle_blanc #ordre_établi #NDDL #ZAD #notre_dame_des_landes #sexualité #LGBT #homosexualité #interdit_social #toxicomanie

    cc @reka


  • Hannah Gadsby présente Nanette sur Netflix : il faut le voir
    http://www.madmoizelle.com/hannah-gadsby-nanette-netflix-941685

    Dans Nanette, Hannah Gadsby parle d’#homosexualité. D’#homophobie. De #coming-out.

    D’être une #femme. De la #violence masculine. De la #culture_du_viol. D’être confondue avec un homme.

    D’art. De Van Gogh. De santé mentale. Du prix de la créativité.

    D’#humour. De ce que veut dire l’humour quand on fait partie d’une #minorité. De ce que veut dire le fait qu’elle a choisi de se moquer d’elle-même et d’en faire une carrière.

    Comme si le reste du monde ne se moquait pas déjà assez d’elle.

    • OK, je me suis mal exprimé, j’aurais du dire « le sujet a aussi été abordé là », pour celles et ceux qui veulent en savoir plus, et qui se demandent si Hannah Gadsby a déjà été évoquée sur Seenthis ! Quand on n’a pas Netflix, je ne sais pas, on demande à un.e ami.e qui a Netflix de te prêter son mot de passe ?

    • Si je peux me permettre d’être un poil moins enthousiaste : oui le spectacle est réussi, elle est touchante. Mais tout le discours sur les limites de l’« humour », je suis moins convaincu.

      L’aspect qui bloque, pour moi, c’est qu’on est dans le genre particulièrement convenu du stand-up à l’américaine. Alors le stand-up, c’est souvent très drôle, mais ça ne dépasse jamais le niveau de la blague. Politiquement c’est vraiment ultra-ultra limité. Une fois que tu en as vu une bonne collection sur Netflix, tu te retrouves à regarder ça en repassant le linge, et ça te laisse pas plus de souvenir qu’un épisode divertissant de Friends.

      Du coup, les théories sur les limites de l’humour en se basant sur le standup, j’adhère pas trop. Même si le spectacle de Gadsky, justement, tente de dépasser les limites du genre. Et encore, juste un peu : j’ai trouvé que ses remarques sur le genre étaient à la fois très bienvenues mais en même temps assez convenues.

      Un peu comme les stand-ups blacks : il y a deux-trois blagues sur le racisme de la société, la peur de se faire flinguer lors d’un contrôle routier, et évidemment le fascisme de Trump, m’enfin c’est toujours très convenu. Et à la fin, Dave Chappelle fait comme exactement tous les comédiens hommes sur Netflix : une blague sur la masturbation. Côté comédiennes-femmes, c’est pas tellement mieux : après de belles tirades sur meeto et le sexisme, il faut une blague sur le sexe anal (c’est tellement systématique que je me demande si c’est dans le cahier des charges de Netflix).

      Bref c’est de l’humour américain. C’est certes souvent très divertissant avec des performers qui ont vraiment bossé leur présence sur scène ; mais au final, c’est comme dans 90% des comédies américaines : le truc le plus audacieux qu’ils trouveront, c’est des blagues à base de pets.


  • Duc de Saint-Frippon

    De nouveau des parodies plus vraies que nature circulaient pour prêter à des dévots du Roy des déclarations aussi odieuses que stupides.

    Source : https://twitter.com/MFrippon/status/1043810361424654337

    Assemblée nationale : Monsieur Joachim Song-Forget joachim.son-forget@assemblee-nationale.fr

    #homosexualité #Joachim_Song-Forget #LREM #bêtise la plus carsse #Médiocratie


  • India court legalises gay sex in landmark ruling - BBC News

    https://www.bbc.com/news/world-asia-india-45429664

    L’image fait plaisir à voir !

    In a historic verdict, India’s Supreme Court ruled that gay sex is no longer a criminal offence in the country.

    The ruling overturns a 2013 judgement that upheld a colonial-era law, known as section 377, under which gay sex is categorised as an “unnatural offence”.

    It is one of the world’s oldest laws criminalising gay sex, and India had been reluctant to overturn it.

    #inde #droit #droits_humains #homosexualité


  • #Inde : la Cour suprême prend la décision historique de dépénaliser l’#homosexualité
    https://www.francetvinfo.fr/societe/lgbt/inde-la-cour-supreme-prend-la-decision-historique-de-depenaliser-l-homo

    Inde : la Cour suprême prend la décision historique de dépénaliser l’homosexualité

    La plus haute instance judiciaire du pays a jugé illégal un vieil article du Code pénal condamnant les relations sexuelles entre personnes de même sexe.

    #droits_humains

    • La Cour suprême indienne prend la décision historique de dépénaliser l’homosexualité

      La plus haute instance judiciaire d’Inde, 1,25 milliard d’habitants, a jugé illégal un article de loi datant du XIXe siècle condamnant les relations sexuelles entre personnes de même sexe. Une disposition « devenue une arme de harcèlement contre la communauté LGBT », a déclaré le président de la Cour, Dipak Misra.

    • Vu sur Facebook : Ezra Goh
      September 15 at 3:00 PM

      Okay Singapore. Let’s talk about “traditional Asian values”.

      This is from the Ming Dynasty.

      Here’s a rough translation of the text for those whose Mandarin isn’t that good:

      “Surrounded by a lingering fragrance, and so handsome as to make the ladies pelt him with fruit till his carriage is full, who is that gentleman of dignified mien? In order to explore the Charm of the Rose he has inveigled his partner into allowing him to try the Flower of the Hindgarden. The other is a little bashful and gently pushes him away, for this is quite a departure from the ordinary! Looking over his shoulder he calls out softly: “Hurry a bit! And please don’t say anything to the others!”

      Signed:
      The Candidate from the South”

      Bitch we were gayer than the Greeks. We invented homoerotica. We had a thriving culture of homosexuality, transgenderism, what would today be called gender non-conformity, and tons and tons of porn. You know when we stopped? Early 20th century. Aka when the white people came. And they brought Victorian values, Western bourgeois morality and Christian doctrines.

      Oh right we were talking about “Asian” values right? Not just Chinese? Yeah. Same spiel with Korean and Japanese culture. Oh yeah Indians are Asian too, let’s not forget about them. Dude Indians were the gayest of all. When did we all become nice and hetero? When the white people came, when the white people came, when the white people came.

      Of course no social change is purely due to a single factor. It’s history 101. But the point is that Western influence played a huge part.

      So let’s get one thing clear (yes American liberals, I’m looking at you). India removing their Article 377 is not them Westernising. It’s them decolonising. They’re returning to pre-colonial Indian tradition. Hindu law was never against same-sex intercourse. That was drafted by Lord Thomas Macaulay, which borrowed from British anti-buggery laws, which was based on the ecclesiastic laws enacted by King Henry VIII so he could executed monks and nuns and take their monastery lands, which he installed as part of his formation of the Anglican Church, which he formed because he wanted to defy the Catholic Church and divorce his wife. In other words, the whole reason we have 377A was so a British king had a moral pretext to himself commit an act that was considered immoral at the time. Score 1 for hypocrisy.

      Summary: You want traditional Asian values? Repeal 377A. #TraditionalAndGay #WeAreReady #TryAgain #Ready4Repeal #Repeal377A

      #Singapour

    • Malaysia cannot accept same-sex marriage, says Mahathir
      https://www.reuters.com/article/us-malaysia-lgbt/malaysia-cannot-accept-same-sex-marriage-says-mahathir-idUSKCN1M10VA
      https://s4.reutersmedia.net/resources/r/?m=02&d=20180921&t=2&i=1306664877&w=1200&r=LYNXNPEE8K0KV

      “In Malaysia there are some things we cannot accept, even though it is seen as human rights in Western countries,” Mahathir, 93, told reporters. “We cannot accept LGBT, marriage between men and men, women and women.”

      His comments are likely to spark further debate in the country where activists have voiced concern over the hostility towards LGBT groups both from within society and from the administration.

      Two women were caned this month for “attempting lesbian sex” in Terengganu, a conservative state in the east. Mahathir denounced the punishment, saying it “did not reflect the justice or compassion of Islam”.

      Last month, a gay bar in Kuala Lumpur was raided by police and religious enforcement officials, while a transgender woman was beaten up by a group of assailants in Seremban, near the capital.

      The minister in charge of Islamic affairs also came under fire, from activists and other ruling party lawmakers, after he ordered the removal of portraits of two LGBT activists from an art exhibition.

      Malaysia describes oral and anal sex as against the order of nature. Civil law stipulates jail for up to 20 years, caning and fines for offenders, although enforcement of the law is rare.

      Je l’ai lu en malais cet aprem et je n’ai rien pigé ! Normal, c’est un peu de l’enfumage (et je suis vraiment mauvaise lectrice). Autant, le mariage ouvert aux personnes de même sexe, ça me gonfle, autant le droit de ne pas être humilié·e, battu·e, emprisonné·e parce qu’on est LGB ou T me semble vital. Et ça me gonflerait, d’entendre répondre à cet enfumage par Mahathir (merde, tu fais quoi contre ça ?) une défense du couple occidental. Ce serait accepter cette confusion sous prétexte de valeurs asiatiques.


    • #viol #culture_du_viol #sexisme #violences_sexuelles #androcentrisme #misogynie #fraternité #haine

      L’historien remet en cause la réelle importance de Mai 68 du point de vue de la libération sexuelle. Il s’appuie sur les archives du COPES pour montrer que cette liberté existait déjà pour les garçons, y compris en matière de pratiques homosexuelles. Lorsqu’elles avaient lieu, ces dernières ne renvoyaient pas forcément à une identité d’homme « gay », n’impliquaient pas automatiquement que le garçon se considère comme un « homosexuel ». L’assignation à une norme hétérosexuel/homosexuel n’était à l’époque déjà pas incontournable (les travaux de Régis Révenin semblent en cela s’inscrire dans une vision très foucaldienne, cf. Histoire de la Sexualité de Michel Foucault).

      Révenin R., 2015, Une histoire des garçons et des filles. Amour, genre et sexualité dans la France d’après-guerre, Paris : Éditions vendémiaires, Paris.

      La construction d’une virilité « entre pairs » était en revanche la norme, virilité dont les preuves étaient à fournir aux autres garçons. Les archives étudiées par Régis Révenin montrent l’existence de viols collectifs et l’absence totale de culpabilité pour les uns, ainsi que le renversement de cette culpabilité du côté de ces filles, traitées de « salopes ». La « libération sexuelle » des années 1968 était presque un argument que les garçons utilisaient pour draguer et coucher. Tout en portant un regard extrêmement normatif sur les filles qui devaient être bonnes ménagères, fidèles (l’infidélité était une qualité virile), bonnes épouses en tous points de vue y compris au lit… Le regard porté par les hommes sur les femmes était réprobateur et s’inscrivait dans une assignation de genre binaire, les filles étaient pour eux soit maman, soit « putain ».

      C’est assez interessant pour comprendre ce que les hommes veulent dire avec le mot #amour


  • « Guérir » l’homosexualité : des thérapies décriées, mais toujours pratiquées Pauline Rappaz/kkub - 24 Aout 2018 - RTS
    http://www.rts.ch/info/sciences-tech/medecine/9795937--guerir-l-homosexualite-des-therapies-decriees-mais-toujours-pratiquees.

    Thérapies « de conversion » ou « réparatrices », les traitements pour « guérir » de l’homosexualité remontent aux débuts de la médecine moderne. Ils continuent aujourd’hui d’être pratiqués, au grand dam du corps médical et des associations LGBTI.
    Début août, une affaire a fait grand bruit : un homéopathe français exerçant à Genève et à Lausanne propose de « guérir » l’homosexualité, même s’il se défend de toute homophobie.

    A la suite de cette affaire, le conseiller d’Etat genevois en charge de la Santé, Mauro Poggia, a demandé l’ouverture d’une enquête, et la Fondation suisse pour les médecines complémentaires a décidé de le suspendre.

    Or, tenter de soigner les personnes non-hétérosexuelles est une pratique plus répandue qu’on ne le pense. Ces traitements, appelés thérapies « de conversion » ou « réparatrices », consistent à ramener des personnes gays, lesbiennes, bi- ou trans-sexuelles « dans le droit chemin », c’est-à-dire les faire devenir hétérosexuelles.
    http://www.rts.ch/2018/08/23/18/44/9776253.image?w=900&h=506
    L’homosexualité comme maladie
    Ce type de traitements existe depuis le moment où l’on a considéré l’homosexualité comme une maladie, « aux débuts de la médecine moderne au XIXe siècle », explique Louis-Georges Tin, militant homosexuel français et directeur d’édition du « Dictionnaire de l’homophobie » (PUF, 2003).

    Le mot « homosexualité » est créé à cette époque, et désigne une maladie. « Or, les maladies, il s’agit de les guérir. De nombreux médecins très sérieux de l’époque ont essayé diverses techniques, pouvant aller jusqu’à la lobotomie », détaille l’auteur.

    Les choses ne changeront qu’en 1992, quand l’Organisation mondiale de la santé (OMS) décide de retirer l’homosexualité de sa liste des maladies mentales. A partir de là, considérer que l’homosexualité est une pathologie ne fait plus partie du discours officiel de la médecine.

    Spiritualité et pseudo-science
    Et pourtant, même si les méthodes évoluent, les « thérapies » pour la guérir se perpétuent. Florian Bardou, journaliste à Libération, a publié l’an dernier avec son collègue Pierre de Boissieu une enquête