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Taire, pour une femme, le fait d'aimer plusieurs hommes est censé faciliter le développement (ou le maintien) d'atmosphères de romance. Dire est parfois présenté comme plus honnête ; mais cela peut aussi servir à tenir certains amants à l'écart. Aucune de ces attitudes ne paraît pouvoir être maintenue telle quelle à long terme. Des hybridations se développent lorsque le pluripartenariat se prolonge, souvent liées aux façons de traiter des manifestations de jalousie

With his concept of "sexuality dispositive", Michel Foucault shows how western contemporary society distinguishes good and evil based on sexual behaviour. The field of political struggle is today invested by people claiming specific sexual orientation. They manage to obtain recognition of rights particularly when such guidelines are developed in the context of a sexuality circumscribed within a strictly dyadic relationship. It is much more difficult for collective practices of sexuality which are likely to remain in the shadows. About Inuit societies, where such practices were common in the early twentieth century, Marcel Mauss has developed the concept of "sexual communism". Can we adapt that concept to relationships that are happening today in Western countries between practitioners of these forms of unorthodox sexualities? The analysis of the ways from which the fans of theses activities meet and maintain their relationships — or not — can help to understand the issues, boundaries and margins of manoeuvre of such practices. To what extent can this cause the formation of a kind of community? The following analysis identifies three main determinants of changes in contemporary western societies: 1 / development of individualism and empowerment of women, 2 / means of communication, 3 / monetary exchanges. The social agents involved participate in the development of emotional-sexual alternative ethics: "polyamory" and "swinging" are the two main patterns. They are marginal ethics but not unrelated to the dominant morality, just as in the gangs of Chicago that F.M. Thrasher analyzed in the "interstitial spaces" of a changing society. ; A partir du concept de dispositif de sexualité, Michel Foucault montre à quel point la société occidentale distingue le bien et le mal en fonction des attitudes et comportements sexuels. Si le terrain des luttes politiques est aujourd'hui investi par des personnes revendiquant une orientation sexuelle spécifique, et si ces personnes parviennent à faire reconnaître des droits en particulier lorsque ces orientations se développent dans le cadre d'une sexualité circonscrite au sein d'une relation strictement dyadique, il en va tout autrement pour des pratiques de sexualités collectives, qui semblent devoir demeurer dans l'ombre. A propos de sociétés inuits, où ces pratiques étaient fréquentes à l'aube du XXe siècle, Marcel Mauss a développé le concept de communisme sexuel. Celui-ci peut-il s'adapter aux relations qui se déroulent aujourd'hui, dans les pays occidentaux, entre les pratiquants de ces formes de sexualités hétérodoxes ? L'analyse des modalités selon lesquelles les adeptes se rencontrent et maintiennent ou non leurs relations permet au moins de comprendre les enjeux, les limites et les marges de manœuvres de telles pratiques et de se demander dans quelle mesure cela peut entraîner la constitution d'une forme de communauté. L'analyse suivante retient trois axes déterminants de l'évolution des sociétés occidentales contemporaines : 1/ le développement de l'individualisme et l'émancipation des femmes, 2/ celui des moyens de communication, 3/ celui des échanges monétaires. La clandestinité des pratiques est de mise mais les agents sociaux concernés n'en participent pas moins à l'élaboration d'éthiques sexuelles ou affectivo-sexuelles alternatives, en marge mais non sans lien avec la morale dominante, un peu comme au sein des gangs de Chicago dont Frederic M. Thrasher analysait le développement à l'époque de la Prohibition dans les espaces interstitiels de sociétés en mutation.

With his concept of "sexuality dispositive", Michel Foucault shows how western contemporary society distinguishes good and evil based on sexual behaviour. The field of political struggle is today invested by people claiming specific sexual orientation. They manage to obtain recognition of rights particularly when such guidelines are developed in the context of a sexuality circumscribed within a strictly dyadic relationship. It is much more difficult for collective practices of sexuality which are likely to remain in the shadows. About Inuit societies, where such practices were common in the early twentieth century, Marcel Mauss has developed the concept of "sexual communism". Can we adapt that concept to relationships that are happening today in Western countries between practitioners of these forms of unorthodox sexualities? The analysis of the ways from which the fans of theses activities meet and maintain their relationships — or not — can help to understand the issues, boundaries and margins of manoeuvre of such practices. To what extent can this cause the formation of a kind of community? The following analysis identifies three main determinants of changes in contemporary western societies: 1 / development of individualism and empowerment of women, 2 / means of communication, 3 / monetary exchanges. The social agents involved participate in the development of emotional-sexual alternative ethics: "polyamory" and "swinging" are the two main patterns. They are marginal ethics but not unrelated to the dominant morality, just as in the gangs of Chicago that F.M. Thrasher analyzed in the "interstitial spaces" of a changing society. ; A partir du concept de dispositif de sexualité, Michel Foucault montre à quel point la société occidentale distingue le bien et le mal en fonction des attitudes et comportements sexuels. Si le terrain des luttes politiques est aujourd'hui investi par des personnes revendiquant une orientation sexuelle spécifique, et si ces personnes parviennent à faire reconnaître des droits en ...

With his concept of "sexuality dispositive", Michel Foucault shows how western contemporary society distinguishes good and evil based on sexual behaviour. The field of political struggle is today invested by people claiming specific sexual orientation. They manage to obtain recognition of rights particularly when such guidelines are developed in the context of a sexuality circumscribed within a strictly dyadic relationship. It is much more difficult for collective practices of sexuality which are likely to remain in the shadows. About Inuit societies, where such practices were common in the early twentieth century, Marcel Mauss has developed the concept of "sexual communism". Can we adapt that concept to relationships that are happening today in Western countries between practitioners of these forms of unorthodox sexualities? The analysis of the ways from which the fans of theses activities meet and maintain their relationships — or not — can help to understand the issues, boundaries and margins of manoeuvre of such practices. To what extent can this cause the formation of a kind of community? The following analysis identifies three main determinants of changes in contemporary western societies: 1 / development of individualism and empowerment of women, 2 / means of communication, 3 / monetary exchanges. The social agents involved participate in the development of emotional-sexual alternative ethics: "polyamory" and "swinging" are the two main patterns. They are marginal ethics but not unrelated to the dominant morality, just as in the gangs of Chicago that F.M. Thrasher analyzed in the "interstitial spaces" of a changing society. ; A partir du concept de dispositif de sexualité, Michel Foucault montre à quel point la société occidentale distingue le bien et le mal en fonction des attitudes et comportements sexuels. Si le terrain des luttes politiques est aujourd'hui investi par des personnes revendiquant une orientation sexuelle spécifique, et si ces personnes parviennent à faire reconnaître des droits en ...

Modified text, in 2009, of an article published in a previous version in 2002 in Ethnography ; International audience ; Based on a comparative fieldwork conducted in and around four French prisons, this article analyzes processes at work in the 'sensitive perimeter' that surrounds and isolates establishments of penal confinement. The first part retraces the nested dynamics of relegation at the planning and building stage that lead to the geographic isolation of carceral establishments - their expurgation from city centers and removal to distant locations devoid of economic and symbolic value. The second part focuses on the distortions induced by carceral divisions in ordinary interactions taking place in the bars and hotels located in the immediate vicinity of prisons. It is found that the dichotomous cleavage effected and materialized by the prison, with inmates embodying 'evil' on one side and guards as carriers of 'good' on the other, seeps through the walls and infects a wide range of social relationships. The prison both radiates and exports the penal stigma it is assumed to contain, thereby profoundly affecting its proximate social ecology. ; L'étude empirique des relations entre quatre prisons françaises et leur environnement révèle l'existence d'un périmètre sensible qui contribue à renforcer leur isolement. Il est présenté ici à travers l'étude des choix de lieux d'implantation et des relations qui s'observent dans les bars environnant chaque prison. Le périmètre sensible est une seconde clôture qui vient renforcer la barrière matérielle de l'enceinte pénitentiaire. Il fonctionne comme un mécanisme de défense et d'autodéfense par lequel les personnes étrangères à la prison se tiennent et sont tenues à l'écart de cette institution.

Modified text, in 2009, of an article published in a previous version in 2002 in Ethnography ; International audience ; Based on a comparative fieldwork conducted in and around four French prisons, this article analyzes processes at work in the 'sensitive perimeter' that surrounds and isolates establishments of penal confinement. The first part retraces the nested dynamics of relegation at the planning and building stage that lead to the geographic isolation of carceral establishments - their expurgation from city centers and removal to distant locations devoid of economic and symbolic value. The second part focuses on the distortions induced by carceral divisions in ordinary interactions taking place in the bars and hotels located in the immediate vicinity of prisons. It is found that the dichotomous cleavage effected and materialized by the prison, with inmates embodying 'evil' on one side and guards as carriers of 'good' on the other, seeps through the walls and infects a wide range of social relationships. The prison both radiates and exports the penal stigma it is assumed to contain, thereby profoundly affecting its proximate social ecology. ; L'étude empirique des relations entre quatre prisons françaises et leur environnement révèle l'existence d'un périmètre sensible qui contribue à renforcer leur isolement. Il est présenté ici à travers l'étude des choix de lieux d'implantation et des relations qui s'observent dans les bars environnant chaque prison. Le périmètre sensible est une seconde clôture qui vient renforcer la barrière matérielle de l'enceinte pénitentiaire. Il fonctionne comme un mécanisme de défense et d'autodéfense par lequel les personnes étrangères à la prison se tiennent et sont tenues à l'écart de cette institution.

Modified text, in 2009, of an article published in a previous version in 2002 in Ethnography ; International audience ; Based on a comparative fieldwork conducted in and around four French prisons, this article analyzes processes at work in the 'sensitive perimeter' that surrounds and isolates establishments of penal confinement. The first part retraces the nested dynamics of relegation at the planning and building stage that lead to the geographic isolation of carceral establishments - their expurgation from city centers and removal to distant locations devoid of economic and symbolic value. The second part focuses on the distortions induced by carceral divisions in ordinary interactions taking place in the bars and hotels located in the immediate vicinity of prisons. It is found that the dichotomous cleavage effected and materialized by the prison, with inmates embodying 'evil' on one side and guards as carriers of 'good' on the other, seeps through the walls and infects a wide range of social relationships. The prison both radiates and exports the penal stigma it is assumed to contain, thereby profoundly affecting its proximate social ecology. ; L'étude empirique des relations entre quatre prisons françaises et leur environnement révèle l'existence d'un périmètre sensible qui contribue à renforcer leur isolement. Il est présenté ici à travers l'étude des choix de lieux d'implantation et des relations qui s'observent dans les bars environnant chaque prison. Le périmètre sensible est une seconde clôture qui vient renforcer la barrière matérielle de l'enceinte pénitentiaire. Il fonctionne comme un mécanisme de défense et d'autodéfense par lequel les personnes étrangères à la prison se tiennent et sont tenues à l'écart de cette institution.

Modified text, in 2009, of an article published in a previous version in 2002 in Ethnography ; International audience ; Based on a comparative fieldwork conducted in and around four French prisons, this article analyzes processes at work in the 'sensitive perimeter' that surrounds and isolates establishments of penal confinement. The first part retraces the nested dynamics of relegation at the planning and building stage that lead to the geographic isolation of carceral establishments - their expurgation from city centers and removal to distant locations devoid of economic and symbolic value. The second part focuses on the distortions induced by carceral divisions in ordinary interactions taking place in the bars and hotels located in the immediate vicinity of prisons. It is found that the dichotomous cleavage effected and materialized by the prison, with inmates embodying 'evil' on one side and guards as carriers of 'good' on the other, seeps through the walls and infects a wide range of social relationships. The prison both radiates and exports the penal stigma it is assumed to contain, thereby profoundly affecting its proximate social ecology. ; L'étude empirique des relations entre quatre prisons françaises et leur environnement révèle l'existence d'un périmètre sensible qui contribue à renforcer leur isolement. Il est présenté ici à travers l'étude des choix de lieux d'implantation et des relations qui s'observent dans les bars environnant chaque prison. Le périmètre sensible est une seconde clôture qui vient renforcer la barrière matérielle de l'enceinte pénitentiaire. Il fonctionne comme un mécanisme de défense et d'autodéfense par lequel les personnes étrangères à la prison se tiennent et sont tenues à l'écart de cette institution.

Resumé La prison fait partie de la ville ! La tentation, pourtant, est d'exorciser le crime en enfermant tous les détenus dans une image menaçante et, finalement, en construisant les lieux de détention le plus à l'écart possible. On barre en même temps les accès d'un futur retour à la ville.