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International audience ; While legalized in other countries, homosexual marriage remains poorly perceived in Africa. With the exception of South Africa, which has made enormous progress on gay rights, other African states still oppose homosexual marriage and homosexuals are rejected and stigmatized. In this context, where homophobic sentiment is widespread and in the face of pressure from Western powers demanding that human rights, including those of homosexuals be respected, questions the perspectives of the institutionalization of homosexuality in Africa becomes interesting. Hence this article entitled « Perspectives of the institutionalization of homosexuality in Africa. Case of the Democratic Republic of Congo ». Following our participation-observation and analysis of the results of our research conducted in the city of Lubumbashi in the Democratic Republic of Congo, we noticed that homosexuality is still poorly perceived in the Democratic Republic of Congo and generally in Africa. Congolese are still trying for the moment to cling to their moral and cultural values that reject homosexuality. In these days, it would be wrong to initiate a law institutionalizing homosexual marriage. However, the Congolese and African political leaders would not try to take a law criminalizing homosexuals for fear of being accused by the Western powers of supporting human rights violations, which will lead to sanctions. ; Alors qu'il est légalisé sous d'autres cieux, le mariage homosexuel demeure mal perçu en Afrique. A l'exception de l'Afrique du Sud qui a fait des progrès énormes en matière des droits des homosexuels, les autres États africains s'opposent encore au mariage homosexuel et les personnes qui pratiquent l'homosexualité sont rejetées et stigmatisées. Dans ce contexte où le sentiment homophobe est largement répandu et face à la pression des puissances occidentales qui exigent que les droits de l'homme, y compris ceux des homosexuels soient respectés, s'interroger sur les perspectives de l'institutionnalisation de ...

In recent debates over multiculturalism and Islam homosexuality has been granted a remarkable role, in several European countries and elsewhere, in attempts to redefine the nation and to re-establish its boundaries. This essay tries to answer the question why this is the case by concentrating on the signifying power of homosexuality in modern political culture. It argues that homosexuality's signifying power derives from its cultural status as a fundamental and natural truth about the person. The combined elements of truth and nature make homosexuality a cultural category that can effectively be deployed to establish truths in fields other than those that pertain to same-sex sexuality strictly speaking. Of particular relevance to debates about the nation and its identity is the fact that the notion of homosexuality as natural partly rests on nineteenth-century discourses of racial difference. The racial elements in the construction of modern homosexuality re-appear in contemporary attempts to redefine the nation and to re-establish its boundaries, but with an important difference. Homosexuality is no longer, as in the past, associated with blackness and Jewishness; it has become white. Adapted from the source document.

"En se concentrant sur l'aspect "orientation" de l' "orientation sexuelle", Sara Ahmed examine ce que signifie pour les corps le fait d'être situés dans l'espace et le temps. Les corps prennent forme lorsqu'ils se déplacent dans le monde en se dirigeant vers ou loin des objets et des autres. Être "orienté" signifie se sentir chez soi, savoir où l'on se trouve, ou avoir certains objets à portée de main. Les orientations affectent ce qui est proche du corps ou ce qui peut être atteint. Selon Sara Ahmed, une phénoménologie queer révèle comment les relations sociales sont organisées dans l'espace, comment la queeresse perturbe et réordonne ces relations en ne suivant pas les chemins acceptés, et comment une politique de désorientation met à portée de main d'autres objets, ceux qui pourraient, à première vue, sembler dérangeants. Dans cet ouvrage fondateur de la réflexion sur le genre écrit en 2006, Sara Ahmed propose qu'une phénoménologie queer puisse étudier non seulement comment le concept d'orientation est informé par la phénoménologie, mais aussi l'orientation de la phénoménologie elle-même. En développant un modèle queer d'orientation, elle combine des lectures de textes phénoménologiques -- de Husserl, Heidegger, Merleau-Ponty et Fanon -- avec des idées tirées des études queer, de la théorie féministe, de la théorie critique des races, du marxisme et de la psychanalyse. Grâce à Sara Ahmed, la phénoménologie queer a orienté la théorie queer dans de nouvelles directions audacieuses qui éclosent aujourd'hui."--Page 4 de la couverture

The recent emergence of homosexuality as a central issue in public debate in various parts of Africa has encouraged a stereotypical image of one homophobic Africa, often placed in opposition to a tolerant or depraved West. What is striking is that this image of Africa as homophobic is promoted by both traditionalists who insist that homosexuality is a Western intrusion and by the Western media that focus on homophobic statements from African political and religious leaders. What both neglect, however, is the existence of internal debate and disagreements among Africans on the subject of homosexuality. In this article we try to counter this image of a homophobic Africa with a more nuanced discussion, including a comparison of different trajectories in the emergence of homosexuality as a public issue in four countries (Senegal, Cameroon, Uganda, and South Africa). The comparison highlights considerable variations in the ways in which the issue became politicized. There is a world of difference, for example, between the image of the homosexual as un Grand (a rich and powerful "Big Man") who imposes anal penetration as a supreme form of subjection (as in Cameroon or Gabon, where homosexuality is associated with witchcraft and other occult forces; compare Achille Mbembe's visionary evocation of a phallocracy) and the often quite marginal persons who become victims of gay persecution in other contexts. More insight into the variations of what is loosely and inaccurately called "homophobia" can help connect international pressures for decriminalization and protection to local circumstances. Working through local activists is crucial for the effort to counter homophobia in Africa. Adapted from the source document.

This book reveals little-known facets on the history of homosexuality in Switzerland. It
is based on a detailed analysis of the revision of criminal law in sexual matters, the
discourse of groups of key actors (lawyers, police officers, psychiatrists, theologians,
homosexuals), as well as the influences of debates in the United States, Germany
and France between the end of the Second World War and the 1990s.