Introduction
This article explores the multifaceted nature of homosexuality, examining its historical context, particularly at the turn of the 20th century, and its contemporary expressions, including the concept of "breeding kink." It aims to provide a comprehensive understanding of the topic, addressing both societal perceptions and individual experiences.
Parisian Nights and Moral Anxieties in the Early 20th Century
At the beginning of the 20th century, Paris was a vibrant city with nearly 300 café-concerts animating its nightlife. These venues, including cafés chantant, brasseries à musique, and cafés de théâtre, brought together bourgeois and working-class crowds. However, this lively scene was not without its critics. Anatole France lamented what he saw as a "féerie du laid, de l’obscène et du grotesque." Popular songs like "Le samedi soir après l’turbin," with its catchy refrain "Viens poupoule, viens poupoule, viens," exemplified the era's musical landscape.
Scandals and Subversion of Social Order
Laure Murat, in her research for Proust, roman familial (2023), uncovered stories of blackmail and entrapment within Parisian society. These accounts revealed a power dynamic where individuals from high society were vulnerable to exploitation by those of lower social standing. Murat discovered "des histoires sordides de chantages, menaces et de traquenards où Jésus (prostitués) et mouchards, policiers jouant les appâts et malfrats déguisés en commissaires, rivalisent d’ingéniosité pour profiter de la faiblesse de quelques hommes riches. Y figurent des grands noms qui pourraient être ceux de la Recherche, qu’il s’agisse de Villemain, professeur respecté de la Sorbonne et ancien ministre de l’Instruction publique, ou du prince de Montmorency, surpris en mauvaise posture (“Le prince se faisait enculer”)."
The police were particularly surprised by the passivity of upper-class men in sexual encounters with servants or workers. As Murat notes, "C’est là d’ailleurs la plus grande surprise des policiers : la passivité, dans l’acte sexuel, des maîtres par rapport aux domestiques ou aux ouvriers, qui jouent un rôle actif." This subversion of traditional power dynamics was seen as a threat to the social order, as "le maître peut se trouver sous l’emprise du domestique, er par extension tout pouvoir être renversé. C’est pourquoi la police sera prompte à réaffirmer l’ordre (politique) dans le désordre (sexuel), à l’heure où le rapport homme-femme, agent-patient, sodomisant-sodomisé, demeure indissociable de la relation dominant-dominé." A study on vice in Paris at the time corroborated these observations, stating that "Les pédérastes se recrutent généralement dans les deux classes les plus opposées de la société : celle dite du monde, qui fournit la part active, et la dernière, composée des individus formant la partie féminine… La classe bourgeoise est, en général, exempte de cette infection morale’."
Emerging Voices and Shifting Perspectives
Despite the prevailing societal anxieties, the early 1900s also saw the emergence of voices challenging traditional norms. Liane de Pougy's Idylle saphique (1901) celebrated her relationship with Natalie Clifford Barney. Although Leo Taxil decried what he saw as a lesbian "invasion," Havelock Ellis observed a growing awareness of "sexual inversion."
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Renée Vivien, a British poet writing in French, explored themes of female desire and androgyny in her works. Inspired by Natalie Barney, she published Etudes et Préludes and Evocations, receiving critical acclaim. Her poetry, such as la Vénus des aveugles, challenged conventional notions of masculinity and femininity.
André Gide's l’Immoraliste (1902) explored the protagonist's awakening desire for young Arab men. This novel, along with Gide's earlier Les Nourritures terrestres, became influential works for a new generation. Paul Gauguin's experiences in Oceania also led him to explore unconventional desires, as he described his attraction to a young Maori man.
Repression and Surveillance
Despite the emergence of more open expressions of same-sex desire, authorities continued to repress and monitor homosexual activity. In 1903, Baron Jacques d’Aldelswärd-Fersen was arrested for "conduite indécente avec des jeunes gens mineurs et offense à l’ordre public," highlighting the legal repercussions of same-sex relationships. A police report from Marseille in the same year revealed the extent of surveillance and control measures targeting individuals suspected of homosexual activity. The report mentions "plus de 50 “individus” qui ont subis des procès-verbaux pour racolage dans la rue il y a 4 ans" and the existence of "6 pédérastes dont 4 algériens et 2 français." It also described a house on rue Beauvau frequented by "personnes appartenant aux classes aisées de la population : commerçants, professions libérales, etc." and the associated blackmail industry that preyed on vulnerable individuals.
Homosexuality in Africa: Challenging Western Myths
The discussion shifts to the historical and contemporary realities of homosexuality in African societies. Contrary to Western misconceptions, homosexuality has always existed in Africa, predating the arrival of Western missionaries. Today, it is becoming increasingly visible in urban areas.
Limited Research and Western Bias
Studies on sexuality in Africa, conducted by Africans themselves, are scarce compared to those available in the West. This is partly due to the taboos surrounding sexuality in Africa, influenced by Christianity. Sex is often practiced more than it is openly discussed, and when it is addressed in stories, it is done through metaphors and indirect language.
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Early Western anthropologists often viewed African socio-sexual practices through a "sociocentriste et moralisateur" lens, describing them as "insolentes ; obscènes ; extrêmement vilaines ; "des crimes fous sans impunité" ; indécentes ; des vices détestables ; des copulations contre nature ; érotisme morbide etc."This biased perspective influenced their work, leading to a neglect of non-moralizing or religiously acceptable practices. As a result, homosexuality in Africa was largely considered unknown from the 18th century onwards.
Reclaiming African Perspectives
Despite the challenges, it is crucial to challenge the Western myth of an Africa devoid of homosexuality. One way to do this is to examine whether concepts and terms for same-sex relationships exist in African languages. Contrary to Western assumptions, some African languages do have terms to describe different genders and specificities related to these practices, which the Western concept of "homosexuality" may not fully capture.
Homosexuality in Africa Today
Since the 1990s, with the "émancipation" of several African states and the rise of democratic values, homosexuality as a sexual orientation and homosexualities as dynamic practices have become more visible in Africa. Describing this reality and examining the underlying factors contributing to this trend is essential. The goal is to emphasize that homosexuality in Africa, whether as an identity or a practice, is a reality.
Homosexuality as a Jouissive Activity
Presenting homosexuality in African history as a "jouissive" (pleasurable) activity may seem provocative. However, it highlights that sexual activity in Africa, even historically, has always had a dimension of pleasure. While reproduction was the primary goal, pleasure was also a significant factor, particularly for men in societies where female pleasure was often suppressed. Homosexuality, practiced occasionally or regularly, can be seen as a pleasurable activity for those involved.
Conceptual Clarifications
The terms "homosexuality" and "homosexualities" need clarification when applied to the historical socio-sexual experiences of Africans. "Homosexuality" originates from ancient Greece, where relationships between masters and students were common, with the goal of the student achieving knowledge. This form of pederasty had its rules, aimed at protecting the ephebe (adolescent) from impure relationships.
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The Roman form of homosexuality, focused on the pleasure of the free man and the assertion of power, has served as a conceptual model in the West. The rise of Judeo-Christian doctrine led to the stigmatization of homosexuality, and in the 19th century, Karoly Maria BENKERT coined the term "homosexuality."
Modern Interpretations of Homosexuality
Today, "homosexuality" has several meanings:
- Identitaire (Identity-based): Refers to an individual's sexual orientation and self-acceptance as homosexual.
- Pseudo-homosexualité (Pseudo-homosexuality): Based on sexual activity that imitates heterosexual relationships.
- Situationnelle (Situational): Abandoned when the individual changes environment, often found in prisons or during initiation ceremonies.
"Homosexualités" refers to practices outside the orthodox penivaginal relationship, found among both heterosexual and homosexual individuals. This concept is related to the Spanish term "entendido," which involves free will and differs from homosexual rape in prisons. "Homosexualités" includes practices of heterosexual individuals that deviate from the norm.
Breeding Kink: Exploring the Fetish of Reproduction
The article shifts to a contemporary phenomenon: "breeding kink," a fetish centered around reproduction, fertility, pregnancy, and parenthood. While there isn't a direct French equivalent, it can be described as a "fétichisme de reproduction" or "fétichisme d'insémination."
Understanding the Attraction
This fetish doesn't necessarily involve a desire to have children but is instead rooted in the excitement surrounding the act of reproduction, including the connection and surrender involved. According to Gigi Engle, a sex therapist, it is a form of sperm fetish that eroticizes unprotected sex and ejaculation in the partner's vagina or anus, with enthusiastic consent.
Lee Phillips, a psychotherapist, notes that "Les hommes gays peuvent trouver la reproduction excitante, en particulier ceux qui sont passifs, parce que même si les hommes [cisgenres] ne peuvent pas tomber enceints, ils peuvent souvent fantasmer sur le risque et l'idée de tomber enceinte." This can create a strong sense of connection, as the person feels they are holding something of their partner within them.
Factors Driving the Fetish
The attraction to pregnancy as a fantasy often involves eroticizing the state of being pregnant, including the physical transformations and the love and appreciation for the partner bringing a child into the world. For some, like Matt, 31, it "transforme le sexe en un acte primitif qui libère la bête qui sommeille en moi." It can be seen as a way to awaken an animalistic instinct.
The element of risk is also a factor, as the fetish can provide an adrenaline rush. However, individuals engaging in this fetish typically do so responsibly and with trusted partners, understanding that reproduction remains a fantasy. Gigi Engle emphasizes that "Il s'agit de jouer avec le risque, sans nécessairement prendre de risques inutiles."
Reproduction as a Fantasy in the Context of Demographic Decline
In a world facing demographic decline, turning reproduction into a fantasy is noteworthy. Emmanuel Macron has emphasized the need for a "réarmement démographique" in France. While the number of births has decreased, the exploration of reproduction as a fantasy highlights the complex relationship between societal pressures and individual desires.
Pornography: A Mirror to Societal Norms and Fantasies
The article then examines the world of pornography, drawing on insights from Mathieu Trachman's work. Pornography serves as a lens through which to understand societal norms, power dynamics, and the construction of heterosexuality.
Pornography as a Business and a Reflection of Power Dynamics
Pornography is presented as a world of "entrepreneurs de fantasmes" with inherent power dynamics, particularly between the sexes. Male actors are often recruited for their sexual performance rather than physical appearance, while female actors tend to have shorter careers. Salaries are an exception, with women often earning more than men.
The physical and mental consequences of pornography work differ for men and women. Men often experience a "usure mentale" (exhaustion of fantasies), while women may face "usure physique" (irritations, lesions, tears). Internal career advancement is also unequal, with men more likely to become directors.
Avoiding Misconceptions: Empowerment vs. Exploitation
The article avoids portraying actresses solely as victims or as empowered figures. Instead, it acknowledges that their involvement often stems from socio-economic factors. While some find freedom and conviviality in pornography, pressure and domination still exist. Directors often hold power over actresses' bodies, and the industry's focus on female sexual intimacy can lead to exploitation.
Pornography as a Reflection of Societal Issues
Pornography is not just an "exotique" or "underground" activity but an amplification of social, cultural, and sexual dynamics found throughout society. It is a key site for the ongoing definition of heterosexuality.
The Construction of Heterosexuality
Heterosexuality is presented as a recent and fragile construct, with boundaries that are more fluid than often portrayed. Pornography becomes a "terrain privilégié pour analyser la construction de l’hétérosexualité." Pornographers define the boundaries of masculine heterosexuality in relation to a "controlled" feminine sexuality and in opposition to male homosexuality.
The article suggests that the "rules" of the heterosexual system are stricter for men than women. For example, a female actress having a sexual relationship with another woman doesn't necessarily challenge her heterosexual identity, while the possibility of a sexual relationship between men is often problematized.
Pornography as a Space for Negotiation and Contradiction
While pornography often reinforces dominant sexual logics, it can also be a space for negotiation and confrontation with the contradictions of desire. The "matière-fantasme" (fantasy material) can open consciences to alternative logics and experiences. However, the book remains within the boundaries of sociology and doesn't delve into the analysis of pornographic images themselves.
Richard Wagner and the Question of Homosexuality
Finally, the article examines the question of homosexuality in relation to Richard Wagner, a prominent composer. While Wagner's life and work were not as centrally influenced by homosexuality as those of Oscar Wilde or Tchaikovsky, the topic has been addressed in various biographies and essays.
Distinguishing Between Behavior and Identity
It's important to distinguish between homosexual behavior and a homosexual identity. An individual attracted to or having sex with people of the same sex doesn't necessarily define themselves as homosexual. The term itself is determined by space and time, having been coined by Karoly Maria Kertbeny in 1869.
Initially, doctors and psychiatrists were interested in homosexuality within the context of research on neuroses, psychoses, and sexual perversions. It gradually became its own category, and in 1980, the "démédicalisation" of homosexuality occurred.
Key Concepts
Four concepts are essential to understanding homosexuality:
- Orientation sexuelle (Sexual orientation): The individual or object that triggers desire.
- Rôle sexuel (Sexual role): Physical and psychological characteristics that distinguish sexes within a culture.
- Identité sexuelle (Sexual identity): The subject's recognition of their gender identity.
Wagner's Relationships
While there is no evidence to suggest Wagner had homosexual tendencies, he was the object of passionate male friendships. He attracted a cénacle of admirers and disciples, including Theodor Uhlig, Karl Ritter, and Hans von Bülow. His music and charisma were captivating, leading people to succumb to his charm.
Wagner himself enjoyed the company of young men, though there's no indication of physical intimacy. In 1850, he described his young friend Ritter as having a charming and stimulating conversation. In 1864, Wagner invited Peter Cornelius to live with him, offering him a relationship akin to a marriage.
These passionate declarations can be attributed to romantic amphigourisme and Wagner's loneliness in Munich. He sought the company of both men and women, inviting Mathilde Maier and Cosima and Hans von Bülow to join him.
Louis II of Bavaria and Wagner
Louis II of Bavaria, who lived with anguish and guilt due to his homosexuality, had a complex relationship with Wagner. He saw Wagner as a means to reconcile reality with his inner world and materialize his obsessions. His relationship with Wagner was driven by symbolic thought rather than romantic love.
Louis II's letters to Wagner were characterized by excess, violence, and possessiveness, though Wagner mostly echoed the king's effusions. Despite the intensity of their relationship, there's no evidence of physical intimacy. Instead, Wagner symbolized purity and the heroes of Germanic mythology for Louis II.
Nietzsche and Wagner
Nietzsche was also fascinated by Wagner, seeing him as the new Aeschylus needed to form a brilliant civilization. He was a frequent guest in Wagner's home and experienced sublime inspiration and intellectual pleasure. Some authors suggest that this fascination may have included a platonic but amorous surrender to the Master.
The hypothesis of Nietzsche's homosexuality is as old as the legend of his impossible love for Cosima. Freud suspected a libido that deviated from the norm, and biographers have cited his attraction to ancient Greece as evidence, where male relationships were celebrated.
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