The male privilege
To speak of male privilege is to look at the place assigned to men today in France. It is to measure the advantages they derive from male domination. It is, at the same time, to understand why male adherence to feminism – or to the fight against discrimination linked to the gender system –, when it exists, is often limited to planning (by freeing it, for example, from gender dictates perceived as uncomfortable) of a masculinity whose associated privileges are not questioned. However, wanting to make the dominant position more livable does not mean wanting to put an end to domination.
This is why the rhetoric that feminism is as good for boys and men as it is for girls and women does not reflect reality. Admittedly, individuals perceived as masculine have something to gain from no longer adhering to reductive or even destructive norms, but they also have something to lose. So much so that, unless you place more value on de facto equality than on privileges considered normal and do not want to benefit from the discrimination of other people, equality seems to some to be discrimination against them.
We are dominant in many cases by birth, a situation that we did not choose. We are not responsible for it. On the other hand, we are responsible for what we do from our place of dominance. And responsibility presupposes awareness: it begins by facing up to this dominant situation that is ours.
The myth of “equality-already-there”
The relationship of sexist domination is the subject of denial or astonishing denials given the number of studies, books, testimonies on the subject and the history of feminist struggles[1] [the footnote links are unfortunately not associated with the footnotes, to read them you have to go to the bottom of the article]. The discourse of "equality-already-there", to use the expression of sociologist Christine Delphy, seems to have appeared very soon after the movement of the 1970s, and it is doing damage: if we are content with equality in law, what do we do with the very present legacy of age-old machismo? Psychological, physical and sexual violence against girls and women, intersex people[2], trans people (who do not recognize themselves in the gender assigned to them at birth, or in the gender binary), bisexual, pansexual or homosexual, discrimination and professional inequalities, glaring inequalities in terms of the distribution of places of power, the still very unequal distribution of parental and domestic tasks in heterosexual couples, the inequalities of rights between heterosexual couples and homosexual couples, the invisibility of intersex people, the denial of lesbian sexuality, violence and discrimination against women wearing the Islamic veil, etc., are forms of violence and gender inequalities that are very present in our society (see Why we need feminism in France in the 21st century).
These are violence (especially sexual) and gender inequalities not only because the big losers are girls or women because they are identified as female individuals (boys can also be affected as victims of violence, but they are because of their age and not their gender), as well as all people who do not fit into gender norms, while, subject to the previous nuance, boys and men profit from it in a sexist society. It is also relevant to speak of a relationship of gender domination because the vast majority of violence, or even almost all of it with regard to sexual violence, is carried out by men, regardless of the gender of their victims[3]. .
France has a serious problem with sexism. The denial of discrimination is part of it, and its corollary, the denial of privileges, too.
Gender: one social identity among others
Of course, including by sticking only to relations of domination, no one can be reduced to their gender identity alone. Our society is organized by numerous relations of domination, which also concern race (in the sense of what gives its content, shifting, to racism), social class, sexuality, age, disability... In this sense men and women do not exist as pure social identities: we are (perceived as) man, woman, but also outside these categories (intersex or non-binary), and as racialized (target of systemic racism[4 ]), white (beneficiary of systemic racism[5]), disabled or “valid”, “popular” or “advantaged” class, of a specific age, etc. Everyone, depending on their own social position, can be dominated (in the sense of the target of domination) or dominant (in the sense of the beneficiary of domination) in a specific way, depending on the context.
Anyway, given the same situation according to these criteria, from many points of view, it is "better" to be a man than a woman (just as it is better to be perceived as able-bodied than disabled, dyadic than intersex, heterosexual than homosexual, white than racialized, cisgender than transgender, etc.).
A few remarks on the obviousness of “sex”, and the need to talk about “gender”
Sexism (a term apparently created by Simone de Beauvoir on the model of the word "racism"), is the fact of dividing humanity into men and women, of attributing to each of the parts characteristics, skills, specific behaviors, which we will qualify as “masculine” and “feminine”, and to prioritize them for the benefit of the masculine, and to the detriment of any person who does not fall within his standards.
This assumes several things:
- that sex as a result of the process of sexuation would take two clearly defined forms, which contradicts scientific observation of human bodies. Sex characteristics are anatomical, hormonal, chromosomal and genetic. The variations are such, both at the level of each of these characteristics and in their associations, that it is impossible to split the sexes into two categories as one splits the blood groups into eight. Only gametes can be considered female or male. Thus the sexes as designated by sexism are norms, from which many people suffer, and in a particularly violent way newborns, children, adolescents and adults considered to be in an intersex situation. The treatment of this “non-standard” situation reveals the social construction that presides over the bi-categorization of the sexes, imposed with the help of surgeries and hormonal treatment that violate human rights to preserve the illusion of its “natural” character. Note that even if sex were biologically binary, this would not invalidate the following remarks.
– that sex thus defined – which we will call “gender” to clearly distinguish it from (biological) sex which does not fit into the boxes still in force in our society – would be obvious and immediately identifiable by others. However, what we tend to consider as the gender of a person is first of all a gender that we attribute to him, according to his secondary sexual characteristics, the sound of his voice, his clothes or his name, according to the circumstances[6]. Nobody is going to check what is between the legs, in the DNA or in the blood of a person to assign a gender (except doctors who do not override the assignment of sex at birth in cases where the appearance of the external sexual organs hinders this assignment, and the authorities of certain sports competitions – treatment reserved for athletes competing in the female category[7]). Thus, in the context of this article dealing with male privilege, I use here the term "men" in the sense of "persons perceived as men" (since this is one of the conditions for benefiting from male privileges) .
– that gender identity is considered fundamental, as a defining identity of a human being, so much so that it is inscribed in language. It is difficult to say the least to speak, and consequently to think, outside of her: it suffices to measure it by trying to speak of a person, of oneself or another, without referring to her gender. . On the other hand, all cultures have created myths, legends, laws, codes giving both meaning and content to this division, a division that permeates our representations and persists, even when the content given to it evolves. This implies a confinement in a gender category, excluding intersex, trans, non-binary or agender people, forcing everyone to come to terms with a gender and the stereotypes associated with it.
– only as a fundamental identity implying visibility in the language (with all the necessary clarifications, since the feminine is sometimes rendered invisible according to very specific modalities[8]), and to be maintained as such, it must be identifiable by everyone. This explains why gender is subject to a requirement of visibility and repetition: accessories (earrings for babies who we want them to be perceived as girls), color code for children (blue and pink take on their rise during the XXth century in France[9]), gendered clothing (skirt, dress, suit and tie), gait, hairstyle, and more or less subtly, way of speaking, of to move, to swear, to look, etc. Without this visibility of gender, in fact, how can we treat some as women and others as men?
– that since sex (in reality gender, and all the more so since many representations are associated with it) being presented as a natural given, the relationship of domination that it serves to justify is considered to derive from the laws of nature. The relationship of domination, established and maintained by social measures (symbolic, political, material and by violence), is made invisible: it is nature that is blamed for this social division. A division supposed to be thought about in terms of complementarity – as if the complementarity of gametes were transposable to all the qualities of people – and not of hierarchy, despite all signs to the contrary.
Women and men: social groups, not biological
As a result, we can consider sex as it is currently defined (distinguishing between men and women) as gender: a social construction aimed at justifying a relationship of domination, the marker of an arbitrary and social division, which we learn, as in the case of “race” (again: understood as what gives its content, moving, to racism – and which would disappear if racism disappeared), to see as such.
This is why we are faced with the eternal problem of vocabulary which consists in using the terms created within the framework of a relation of domination to question them. Let us therefore redefine the content of these terms: once individuals have been assigned girls or boys, perceived, considered, treated as men and women, we are faced not with two natural groups, but with two social groups. It is a question of looking at the effects of sexism on these social groups, and on people whose deviation from gender norms is in fact considered unacceptable. It is from this position that we seek solutions. This is why there is no question, for example, of considering that women should have access to certain positions in business or politics because they would bring specifically feminine qualities to them (and linked to their biology, which would be a sexist approach ) but because their absence is the result of a series of social inequalities.
Sexism: a system
As a social group, women are discriminated against because of their gender. This does not mean that discrimination is expressed for everyone in the same way and with the same intensity, but that at a sociological level, there is discrimination against women in our society, compared to men.
Just as racist discrimination entails objective advantages for people who are not victims of racism (white people, who are also a social category; see The other side of racism: white privilege), Sexist discrimination leads to objective advantages for men as a whole, and it is difficult, if not impossible, to understand what sexism is or how it persists, and a fortiori how to get out of it, without looking at the consequences and the mechanisms.
In this, sexism is a "system": a social organization, a set of representations, behaviors, practices, shared evidence, which have the effect that at the scale of society (and not at that of interpersonal relations – although they are obviously found there), the fact of being perceived as a boy or a man brings privileges, while the fact of being perceived as a girl or a woman entails infringements of rights : the right to security, to freedom, to equality in general. It is not a privilege in itself to be biologically a boy or a man (if it were a scientifically justified category), it is in a sexist society, compared to being treated as a girl, woman, or non-gendered person.
Interlocking social identities and conditional privilege
Except that in terms of relations of domination, as we have seen, there is no such thing as being a man: this social position is intertwined with others. The privilege is therefore more or less marked depending on the situation in which the person who benefits from it finds himself (class, race, known or supposed sexual orientation, degree of adherence to masculine norms, situation of disability, etc.). Or to put it another way, to take full advantage of male privilege, it is better to be perceived as white, able-bodied, presumed heterosexual, dyadic (non-intersex), cisgender and conform more or less to the norms of one's gender.
So if trans men (assigned girls at birth) can access certain privileges, they better be white, tall, look older, and most importantly, be seen as, pass as cisgender men (this is called passing). Their authority and their skills are then more recognized, they are more respected in the context of their work, their bodily integrity is less the object of attacks[10]. Provided, however, that their status as trans is not known[11], which is far from easy, not to mention the administrative obstacles that stand in their way (when identity papers indicate a female identity). On the other hand, their birth assignment, gendered sociabilisation, possibly the gender violence to which they have been subjected and the discrimination that affects them as trans men place them in a very particular situation, which we cannot confused with that of cisgender people assigned boys at birth, socialized and treated as such[12].
On the other hand, people perceived as falling outside the gender norms on which heterosexism is based (system within which heterosexuality is the norm and supposes two clearly identified genders), are subject to discrimination and violence legitimized by gender stereotypes or facilitated by the consequences of sexist and heterosexist stereotypes. This is particularly true for people said to be intersex, transidentitarian, homosexual, bisexual, etc., or presumed to be such.
Finally, it is certain that in France today, to fully benefit from one's male privileges, it is important to be perceived as white, otherwise representation and accession to power or to the dominant social classes, for example , will be very limited. Otherwise, security is not guaranteed either, if we think of police violence directed at racialized men[13], in particular perceived as "black" or "Arab" (again these are social categories resulting from systemic racism).
Benefiting from male privileges is therefore not self-evident (see also below: the costs of male domination). In the same way, the level of discrimination varies: a wealthy woman will have access to privileges specific to her social class which will make her less (or not at all) vulnerable to certain sexist discriminations (such as difficulties in accessing abortion) , whereas a transgender woman (assigned a boy at birth) will be much more penalized in terms of access to work[14] than a cisgender woman. Racialized men are more discriminated against in the world of work than white women. Etc.
Gender is inseparable from race
The subject is all the more complex[15] in that, like all relations of domination, it is not possible to define gender as a system of representation and hierarchy of masculine and feminine (to put it quickly) only in a particular context. For example, if we talk about France in the XXIth century, we are talking about categories of gender interwoven with categories of race: French colonization, which led to the distinction between citizens and subjects of the Empire, is at the origin of a new hierarchy. Before, in France, men were, from the point of view of law and representations, considered superior to women (all other things being equal, since the class relationship, for example, brings a nuance of size). To legitimize the fact that "white" women access rights denied to "subjects" of the Empire, racialized people, after having created stereotypes of strong masculinity and weak femininity supported by medical theories, stereotypes have been created of white masculinity and white femininity valued against stereotypes of black masculinity and black femininity that are not only devalued but dehumanized, with black women finding themselves at the bottom of the social scale, in terms of race and gender, become inseparable.
We tend to reproduce all forms of domination without taking into account the specificities of each social position, and this is why the analysis of male privilege should be as complex[17] as a real feminism (and not of women representing the norm), which would take into account issues of gender (integrating the question of transidentity, non-binary genders, etc.), class, race, sexuality, disability, etc. Each combination of social identities is linked to a specific history and supposes specific modes of discrimination, in the face of which it is essential to put in place specific strategies.
The notion of “privilege”
Studies on the advantages for men of discrimination against women speak of male “privilege”. This term has a very specific meaning in the context of relations of domination (see the detailed definition of this concept in “Breaking the taboo of privilege to fight against racism and sexism”). These are benefits:
– systemic (which are exercised at the level of a society, and not necessarily interpersonal relations: a particular case is therefore not necessarily representative of the whole),
– non-discretionary (it's mechanical, you take advantage of it whether you like it or not, including when you're a feminist activist – which doesn't prevent you from fighting them in your professional, social, couples, etc.),
– linked to an absence of discrimination (these advantages do not guarantee having the good life or being spared from all discrimination, but, in an equal situation, they guarantee being favored by in relation to a person affected by this discrimination).
Privilege and unconsciousness
The corollary of sexism is therefore male privilege[18]: the equivalent of this “rucksack” or “knapsack” offered at birth for being a boy , in the words of white American researcher Peggy McIntosh[19]. The list is long (it does not claim to be exhaustive), from the most trivial to the most serious, from the most denied to the most recognized, from the most intimate to the most public, from the most obvious to the most difficult to glimpse, because the Sexism can be particularly insidious, and even take on the appearance of benevolence.
The greatest of them being to never have to think about them, to name them, to recognize them as privileges, to not be disturbed by their existence: hence the absence of weight and the invisibility of the bag.
Peggy McIntosh became interested in her own white privilege by becoming aware of the denial of male privilege among her male colleagues. She writes this:
“In working to introduce notions from women’s studies into the rest of the curriculum, I have often noticed men’s reluctance to acknowledge that they are overprivileged, even though they may recognize that women are disadvantaged. They sometimes say that they want to contribute to improving the status of women in society, at university or in programs, but they are unable or unwilling to encourage the idea of diminishing that of men. A denial that amounts to a taboo surrounds the subject of the advantages that men derive from the disadvantages that women experience. This denial protects male privilege from full recognition, attenuation or suppression.
As I looked into the phenomenon of the non-recognition of male privilege, I realized that since the hierarchies in our society intertwine, there was most likely a phenomenon of white privilege. alike denied and protected.[20]”
As for Léo Thiers-Vidal, he writes: "If these men [with whom he spoke as part of his thesis] clearly perceive that it is men who put 'a spoke in the wheel' of women , they do not deduce from this that it is thanks to this action of collective and individual domination that their own lives are improved, privileged[21]. »
The cost of male privilege
Usually the denial of this privilege is expressed through the idea that men also suffer from sexism. They can actually suffer from sexism, in that it freezes roles and norms, including male ones, in which everyone does not find themselves, and all the more so since these norms too often involve taking risks for oneself and for others, and violence. They are also affected by the negative effects of gender stereotypes.[22]
As Léo Thiers-Vidal writes, if the status of man is due to the place we occupy in society, we earn it in part by winning the support of our peers, that is to say about other boys and men. When men fear violence, it is often the violence of other men. When a man is disadvantaged in certain situations by the fact of being a man, it is often linked to the violence that accompanies the norms of masculinity: you have to prove to other men that you deserve to be recognized as one of them, constantly demonstrating his masculinity. In doing so, we validate the standards. And we derive the associated privileges. “What constitutes male unluckyness [the disadvantages of being a man] is therefore, in the eyes of men, a question mainly linked to relationships between men: relationships with members of the dominated social group along the gender axis do not seem by no means predominate[23]. »
This cost is also that of adaptation: to develop a more comfortable position of dominance, or to react to resistance without losing male privileges, male dominance evolves (in general we call this the " crises of masculinity[24]”, in the plural because it is a recurring phenomenon, which occurs after collective feminist acts).
But let’s not forget that sexism has never targeted men, in the sense that its purpose is to ensure them a superior position in the hierarchy it creates between the sexes. It targets women, with the aim of justifying and maintaining a male domination that is exercised in all areas: political, economic, cultural, religious, etc. (see Why We Need Feminism in the 21st Century). He protects this position of dominance.
Thus, what men suffer from is not so much sexism as what some researchers call the “costs of male domination[25]”, in other words the investments that they must do to benefit from male privilege or the negative effects of the gender system that they have to endure. This is the price to pay to benefit from all the advantages granted by this status of man[26].
To the extent that despite this male domination persists (as does the sometimes denial of its existence), we have an indication of how much the interests in benefiting from it outweigh the costs it entails. Looking at these advantages allows us to better understand men's resistance to feminism (which we could perhaps qualify more clearly as a movement to get out of male domination): to free oneself completely from these "costs" would also be to renounce its privileges, and even struggle against its privileges.
And this is often the point where men, like most dominants in general, stop in the fight against the dominance that benefits them. Some would like to benefit from the contributions of feminism without giving up their privileges. This is common ground between many “feminist” men and masculinists – except that the latter are explicitly and solely focused on their rights and their needs, and make the struggle for their privileges their program.
Defending or undermining male privilege
These privileges are of various kinds (see list below): material resources (positions of power, better salary); more freedoms (free use of public space, more personal time, more autonomy); less responsibility and emotional involvement in the family (in household and parental chores, caring for sick or elderly relatives); more legitimacy (access to speech, to representation, beneficial effects of sexist stereotypes in all areas, subject position); greater security (in terms of sexual, medical and domestic violence), etc.[28].
The first way to access and maintain these privileges is to refuse to recognize them. If they don't exist, I have no responsibility in that, which gives me double comfort. Men implement more or less conscious strategies of domination[29] to gain access to these privileges or to reinforce them.
A notch above, it is a question of making the most of it possible, to justify one's social position, to obtain or justify the fact of occupying a higher position in the hierarchy or the political field[30] , to exercise dominance over a woman, their wife in particular. By distinguishing themselves from cis and trans girls and women, by devaluing them, by denigrating their words. By organizing themselves in such a way as to have their suffering as men recognized in the public space (as we see masculinists do). By not passing ethical judgment on the behavior of other men, by showing more empathy towards a man than towards a woman in the event of problematic behavior, or by disempowering them. By taking responsibility. By speaking in place of women, including in feminist movements[31]. By using feminism as a tool of seduction. By appealing to sexist stereotypes or rape myths to escape condemnation by society and the courts in cases of harassment, sexual violence or rape; to protect from aggressors and rapists; to protect their own room for manoeuvre.
Conversely, this privilege can be fought in various ways. First, by getting information, by talking about it, by disseminating studies, reflections and works on the subject, by publicizing and supporting feminist initiatives. By becoming aware of the systemic nature of sexism (it is everywhere, each manifestation, including the most "benign", reinforcing the others). By refusing to subscribe to sexist, LGBTI-phobic jokes, reasoning and remarks (with regard to lesbian, gay, bisexual, trans and intersex people). By clearly condemning them, out loud, as they arise. By denouncing sexist and LGBTI-phobic behavior and violence, wherever they come from, without opting for misleading forms of loyalty. By observing ourselves, because none of us are free from hetero-cis-sexism, transphobia, and no one can do this job for us to identify it and track it down within us. By becoming aware of the multiple forms that rape culture takes. By learning about the mechanisms of reproduction of sexist domination. By questioning the reasons why in a company, an institution, a school or university course, an association, etc., white men are overrepresented, on the ways to counter the mechanisms of reproduction of male domination. By being aware of these issues and the impact of our words and actions in our work and our daily lives. By drawing the consequences on our professional practices, on the organization of the society of which we are a part. By taking into account gender inequalities, parental constraints. By drawing the consequences on the education of children, the behaviors, remarks, reactions that we offer them as an example, our way of speaking, of approaching a subject, of considering a campaign, of dealing with a problem: follow Am I likely, in this situation, to reinforce sexism and LGBTI-phobias or to combat them? Depending on how I go about it, will the people concerned be objects or fully subjects?
By adopting, if I am a man, egalitarian practices rather than "virile", practices that are often less rewarding, less valued, more repetitive than those to which I am accustomed. By refusing to be a man in the sense of gender dominant.
The prerequisite is of course to be responsible by becoming aware of the cost of male domination for people perceived as women and those who do not fit into gender norms[33], at different levels. Because each privilege for one has as its corollary discrimination against others.
Becoming aware of your privilege
From this system it follows that being a man in a sexist society that divides humanity between women and men offers a comfortable situation, where the advantages of domination are greater than its negative consequences (otherwise men would logically be more gender egalitarian).
It is comfortable to feel legitimate, credible, respectable, deserving by simply taking oneself for a human being who would have obtained what was due to his own qualities, to his efforts. But if you are a man, if you are white, that legitimacy, that credibility, that respectability, that "merit" are partly due to the fact of being a man, of being white. Hey. It is comfortable to benefit from rights that are denied to others, simply because we are heterosexual, that we do not experience a situation of disability. Fighting against everything that leads to and reinforces this comfort may seem to require abnegation, and a painful lucidity, since it supposes recognizing that everything we obtain not only does not come to us from our sole merit and our sole efforts< sup>[34] – an idea attached to the fact that we are above all and only human beings –, but comes from the fact of discriminations that affect “others” – which amounts to understanding that we are also many white people, men, heterosexuals, etc.
Dominants being logically perceived as "neutral", legitimate, as people in their own right before being men, white, heterosexual or able-bodied, protected by a whole system of disappearance/valorization of this identity, self-legitimation, confirmation of validation of their feeling of superiority, of "normality" (by official history and the list of scientific, cultural and intellectual figures put forward, decades after decades , constantly sending Olympe de Gouges, Paulette Nardal[35] and Ada Lovelace to oblivion; by the naturalization of heterosexuality; by a great absence of colonial relations of domination in history books at school[35]. 36]; through political speeches…), it is particularly difficult for them to gain access to this awareness. However, there is a solution: listen to those who, through their experience of discrimination, have an acute perception of it. And take note of the results of studies which confirm – when they exist, and this is increasingly the case – the reality of discrimination at the level of society.
It is easy, so much more rewarding and comfortable to see in these privileges the effect of merit. Or a right (for a privileged person, equality looks like an infringement of their rights). Or simply the reflection of an unquestioned reality. This avoids being bothered by the realization that being seen as a man has positive effects regardless of one's own qualities.
It's very easy because a whole intellectual and cultural tradition reinforces men in their dominant position by protecting them from the awareness of their involvement in male domination. This is what Michelle le Doeuff calls “masculinist acognition[37]”: misleading reasoning – philosophical for example – aimed at justifying male domination and always ending up considering it as natural. The representations, the interest in maintaining one's position, outweigh the rigor of the reasoning and the consideration of realities.
On the subject of the consciousness of dominating, the sociologist Colette Guillaumin writes of men that they adopt "automated habits, at the limit of clear consciousness[38]", and which for not being completely aware , are no less effective. This awareness appears more clearly when they are asked the question of the “chance” of being a man, compared to being a woman. Awareness of how men participate in the maintenance of male domination is most acute when they describe and analyze the behavior of other men, as shown in the sociology thesis by Léo Thiers-Vidal[39]: referring to others than oneself, one avoids asking oneself in what concrete way one participates, day by day, by his actions, his words, his silences, his support for gender norms, his non-reactivity, in the maintenance of domination male.
Trans men (assigned girls at birth) benefiting from cis passing (perceived as cisgender men) are particularly aware of the difference in treatment: "It's dizzying to understand when you are perceived as masculine, how much the masculine is more considered, more competent, more professional, stronger (until proven otherwise), when as a woman, you are perceived by default as weak and incompetent. Getting it seen through F to M people [trans men, transitioning from a female gender identity to a male gender identity] seemed particularly powerful and indisputable to me, in a Western world where men are generally unaware of their privileges or pretend to, so as not to have to agree to renounce them and where many women consider that feminist struggles are obsolete[40]. »
Male privileges
These are examples of privileges enjoyed by people perceived as boys or as men (and of which other lists are found on blogs[41], also inspired by that of Peggy McIntosh), inseparably linked to the discriminations that affect people perceived as girls, women, or people who do not conform to hetero-cis-sexist norms.
Representation, power
– People of my gender are represented in a vast majority, and in more valorizing roles than those of the opposite sex, in history books[42], school textbooks [43], children's literature[44], video games[45], cinema[46], and in the media[47]. I can identify (it will be easier if I am white) with cultural heroes, creators, great scholars and thinkers of my kind since these role models are everywhere.
– Following a long effort to masculinize the language[48] and ridicule the feminine, "the masculine wins over the feminine", and not only in the rules of agreement: my gender is everywhere visible and represented[ 49]. Many expressions use masculine terms to designate men and women ("human rights[50]", "politicians", "men of letters", "great men"...), confusing, playing on the ambiguity, male and human.
– The political, economic and religious powers, the management positions in the institutions of culture[51], the arts[52], sport[53] and science, are overwhelmingly in the hands of people of my kind (the vast majority white).
– The media systematically highlight sports competitions between people of my gender[54] – although they are not called “masculine”.
– Whether in the political or professional world, I am rarely the only person of my kind – if so, my individuality is not replaced in the eyes of others by the need to represent only my gender[55]. On the other hand, I am generally very well received there.
- The leaders of the major religions are like me. God is named in the masculine, and when he is represented, it is as a person of my gender.
– I am well represented by my gender and the themes dealt with there, in the anti-racist[56], anti-capitalist struggles, against LGBTI-phobias[57], etc.
– The story chronicles the actions and highlights the activities of people like me (powerful and white)[58].
Because my gender is systematically represented in the majority of domains, and systematically in valued domains, I benefit from legitimacy vis-à-vis others and from a feeling of legitimacy linked to my gender ( possibly increased tenfold by my class situation) in my actions and for the consideration of my needs.
Legitimacy, respect and freedom
- My professional skills are not naturalized and therefore underpaid[59], especially if I am white.
– I can be sure that if anyone shows infantilization, condescension, paternalism or contempt towards me, it is not because of my gender[60].
– It is the pleasure linked to the penis that defines the form of a heterosexual “sexual relationship”[61], and the presence of a penis that validates a sexual relationship[62].
– I have been educated to occupy and appropriate public space, without feeling that I have to change my behavior to enter it or be accepted because of my gender (if I am perceived as cis and hetero )[63].
– If I am a teacher and perceived as heterosexual and cisgender, I am less subject to provocations from boys[64].
- The playground space is occupied mostly by people of my gender[65].
- My name and marital status do not depend on my relationship to another person if they are of the other gender[66]. When I receive mail intended for me and the person with whom I share my life, it is very unlikely that my name will disappear in favor of that of the other person if it is a woman.
– In mixed conversation, I'm unlikely to be interrupted, shown little interest in what I'm saying, or not answered, compared to someone of the opposite gender[67 ].
– I have no difficulty getting the masculine term corresponding to my profession accepted, especially since it is prestigious: it already exists and is valued as such[68].
– I am not cyberbullied because of my gender[69].
– I am not insulted, devalued, discredited on the basis of my gender in places supposed to ensure my education or my training[70] under the banner "Liberty, equality, fraternity" (unless I am perceived as a “Arab boy[71]”).
– I do not have to justify the importance of my gender being represented in politics: its legitimacy to be represented has always been obvious[72].
– European culture has not taught me to put my desires in the background[73].
– My upbringing has undoubtedly contributed to my being more at ease and feeling more legitimate than a person of the other gender to express myself orally[74].
– My word is generally more considered, taken into account and relayed than that of a person of the other gender[75], including when I speak of feminism[76], including understood when I talk about it in a particularly biased way[77].
– It is very unlikely that I will have to face hostile, denigrating or mocking behavior, sexual harassment, sexual violence because of my gender in a professional environment mainly made up of people who are not my gender[78]. On the contrary, my situation will be generally better than theirs[79].
- It is extremely rare that I am defined by my relationship to a woman (whether she is my mother, my spouse, my sister, etc.).
– Leisure spaces are occupied mostly by representatives of my gender, and designed according to their supposed activities[80].
– My impunity in the event of gender-based violence, particularly sexual violence, is, so to speak, guaranteed[81] by the culture of rape[82], even more so if I am famous[83].
– There is a good chance that, because of my gender, I will feel more comfortable, more secure, more legitimate in the public space than a woman[84].
Valuation
- Psychoanalysis has not constructed theories devaluing my gender[85].
- My role in reproduction is not undervalued and understudied[86].
- My gender overall benefits from a presumption of value (which drives consideration) and competence[87].
– The study of the process of differentiation of the genital tract associated with my gender is not understudied[88].
– The world of sport organizes the promotion of skills associated with my gender[89].
- My gender is associated with culture, when individuals perceived as women are associated with nature[90].
– I'm more likely to be chosen to review an academic publication by my genre[91].
– Even in fields that are notoriously more invested in by women, such as sewing and gastronomy, it is people of my type who hold the most prestigious positions[92].
– The organ linked to my sexual pleasure has not been the subject of an omerta, nor of the disinterestedness of medicine[93], nor of the disappearance of biology textbooks[94].
– The nervous system linked to my sexual organs has been known and taken into account for a long time to preserve it during urology operations[95].
Double Standard
If people perceived as men are generally more valued, considered as full human beings, perceived as legitimate, more supported, if the behaviors encouraged or repressed generally give them more freedom, it is because people are not treated the same way depending on the gender assigned to them.
– Chances are it's considered 'normal' for me to be more physically active than the opposite sex at school, and encouraged to do so[96].
– I am not concerned that my attire is associated with assumptions about my “sexual availability”[97].
– With such good results at school, there is a good chance that I will be attributed with greater potential because of my gender, and that I will be pushed to go further, especially in scientific subjects[98].
– At school, in mathematics, I am subject to more expectations and educational support from my teachers because of my gender[99].
– At the crèche, I am more solicited, encouraged in collective activities, encouraged to wear practical clothes, to undertake physical activities, manipulation and exploration by professionals who are less concerned about my appearance and interrupt me less than people of the opposite gender[100].
– What I do with my hair (other than my facial hair) is unlikely to be the subject of debate, outrage, mockery, or compliments[101].
– By the mere fact of my gender, and despite the dominant position that represents me in this area, being a feminist will give me a very positive image, when this qualifier is associated for the other gender with negative representations.
– I'm less likely to be reduced to my disability at work[102].
- Chances are good that I can speak loudly, assertively, or express anger without being portrayed as aggressive or hysterical[103]. On the contrary, I will no doubt be considered to have character.
– In the civil service, if I have children in the context of a heterosexual relationship, I have a better chance of reaching the highest positions because of my gender[104].
– Single-sex gatherings of people of my gender are not seen as problematic, including in places of power[105], even when they are claimed[106].
– If I have sex with lots of people, no one will call me an “easy guy” or the masculine equivalent of “bitch” or “whore” which doesn’t exist.
– We are not looking for the phantasmatic and bodily trace of my “virginity”, the “loss” of which is not associated with pain perceived as a fatality[107].
– Through our language, a tool of our thinking, the confusion between masculine and human means that I am not perceived through the prism of my gender, but through that of my humanity.
– If I kill my spouse or ex-spouse, it will not be attributed to my violence, but to my “passion”[108].
– Throughout my school career, it is highly likely that my teachers attribute, because of my gender, my success in mathematics to my talent, my skills and my potential – and not to my attention and effort. [109].
– If I am a father, it is very likely that I will be admired and congratulated for my involvement with my child or children, even if it is well below the minimum required to be considered an acceptable mother.
– I experience less pressure from my peers and society when it comes to beauty than the other gender[110].
- If I'm in a bad mood or someone doubts my ability to make a good decision, no one will attribute it to my hormones or something associated with my supposed biology[111].
- Nobody wonders if I'm oppressed, submissive or liberated based on the clothes or any other attribute I wear[112].
- I'm not under as much pressure to look young as women, whether it's in heterosexual relationships or getting a job when physical appearance is a big part of it.
– At similar work, people of my type are better paid, and less forced to work part-time[113].
– If I am considered overweight, I will be less discriminated against in the labor market because of my gender[114].
– If I deny the existence of male privilege, I will not be asked to prove it with unfailing rigor and recent, solid references specific to my country. It will suffice for me to recall received ideas and unscrupulous shortcuts, reflections of an androcentrism of which we are unaware, to appear credible and coherent, when my interlocutors (and a fortiori my interlocutors) feminists will have to prove again and again the relevance and seriousness of their remarks.
– My age is associated with a valued experience and not with an idea of the expiry of my potential for seduction, with a shameful state that should be hidden.
– That my gender is represented, and at least in an equal way, is always obvious, including in feminist contexts, that is to say, which nevertheless highlight my place as dominant.
> This double standard, which nourishes my legitimacy and my valuation, offers me a certain comfort, a certain physical and psychological security.
Psychic, psychological and material security
– My bodily and sexual integrity will be more respected, especially if I am white, supposedly heterosexual, dyadic (non-intersex), cisgender and able-bodied[115].
– The ideals of beauty linked to my gender do not confine me to the role of sexual object, I remain subject and actor[116].
– If I am presumed heterosexual and cisgender, it is unlikely that I will be a victim of cyberbullying because of my gender[117].
– Unless I go to jail or be presumed gay, there is little chance that I will be a victim of rape as an adult[118].
– Rarely do I get called names that disparage my gender. It will be difficult to find any other than those that actually refer to the deprecation of the feminine[119], with which male homosexuality is associated.
- I'm unlikely to be killed because of my gender[120].
– At work, there is little chance that my professional skills will be denigrated, that I will be the object of ridicule, incivility, or that I will be ignored simply because of my gender[121].
– If I am presumed to be heterosexual and cisgender, when I go out in the street or take public transport, I am not afraid of people commenting on my outfit and my physique, nor of being challenged, insulted or sexually assaulted because of my gender [122]. I do not feel the need to change my outing times or my itinerary based on this risk, while being hypervigilant in public spaces.
– I am unlikely to experience sexual harassment at work[123].
– Magazines, advertisements, television, films do not refer me to roles of sex object, reproducer, victim or inexperienced and uninteresting person because of my gender[124 ].
– I'm more likely, especially if I'm white and able-bodied, to occupy a position of power and not a subordinate at work, and therefore avoid the risks of abuse of power than that suppose[125].
- There is little chance that I will be hit or killed by a partner or an ex-partner[126].
– Because of my gender, I am not the target of discrimination that is denied, minimized[127], or the denunciation of which would lead to the discredit of its authors.
– My body and its peculiarities are not associated with a takeover by the medical profession to the same extent as those of the other gender[128].
– If my gender was assigned to me at birth and I do not change it, I will not be subjected by the Olympic Games committee (Asian only since 1999) to tests aimed at verifying the correspondence of my gender with my biology, and therefore does not risk that he considers me as belonging to the female gender when I have lived all my life as a man.
– I am not asked to laugh at popular jokes that offend me because of my gender or I will be considered lacking in humour.
– I am not objectified (perceived as an object) by the gaze of the other sex, in the street, in the cinema, in advertising, etc., and therefore do not suffer a priori from all the consequences that this objectification implies for mental and physical health[131].
– Nobody asks me to smile in the street[132].
- People like me are not expected to put themselves in another person's shoes and respond to their emotional needs[133].
– The decision to hire me for a job will not a priori be made based on assumptions about my desire to start a family or the presence of children at home.
– My skills and authority will be more recognized and I will be more respected in my work, especially if I am white.
- The expected care of my appearance at work or in society is relatively cheap and takes little time. He is little influenced by the advertising industry[134].
– On the Internet, displaying a male gender identity prevents me from dealing with sexist comments and behavior[135].
– At school, I am not asked to positively influence the behavior of the other gender, for example to “calm” it[136].
Disclaimer
– Chances are good that if someone in my family, including my own partner if I'm in a heterosexual couple, needs care because they're a child, sick person, an elderly person, it is a woman who takes care of it[137].
– If I'm in a heterosexual couple, I'm likely to delegate social and family relationships to my partner[138].
– Rape myths disempower me because of my gender[139]. The victim is often identified as the culprit by society[140] (whether by the police, justice, doctors, media, or family).
– Work organization and gender stereotypes disempower me as a father[141].
– I am attributed immaturity or awkwardness in areas that allow me to retain my male privileges[142].
– It is very likely that I have been immersed in a discourse that makes women responsible for the perpetuation of sexism because they have more responsibility for the education of children, without any questioning of responsibility of the male role model in this education[143].
– If I have heterosexual relations, it is very likely that I will not feel concerned about questions of contraception[144] (medicine, doctors, society do not encourage me to do so), that I don't finance it, that I don't worry about its effects on my health, or the risks of pregnancy, or the management of an unwanted pregnancy.
– If I kill a woman in the context of a relationship, it is quite possible that my crime will be qualified as “passionate”, a form of attenuation without equivalent when a woman kills in a legitimate context defense.
Rights related to my body and my health
– The pharmaceutical industry generally produces drugs, which, although they are not presented as such, are adapted specifically to the body assigned to my gender, since the studies on which their development is based are often conducted only on people like me[145].
- Medical research works primarily on bodies similar to those considered to be my gender, so diagnoses are more certain if I'm a man. My cardiovascular accidents will be better diagnosed[146], my pathologies more studied[147], better treated, the treatments more adapted, and the diseases which specifically affect bodies similar to mine are more recognized and considered as such.
– My pain is taken more seriously[148].
– Side effects of hormonal contraception are considered unacceptable when they concern my gender[149].
– My autism is more likely to be diagnosed[150].
– The specific anatomy associated with my gender is perfectly known[151] and its disorders studied[152].
– If I am dyadic (non-intersex), people with power (religion, medicine, politics…) do not pretend to control my body[153].
The unawareness of privilege
– It is likely, because nothing encourages me to do so in my culture, that I do not feel directly concerned by gender-based violence, whereas it is above all a problem of valuing a masculinity characterized by violence and power[154].
– It is likely that even then (or even because) I do not feel directly concerned by sexism, I think I am better able to talk about it than a woman, by using my male privilege. And that I present myself as a feminist[155].
- I may not feel the need to fight against all forms of male domination, since the vast majority of them do not harm me.
– I am brought up not to see these privileges and even to defend them, insofar as they are considered inseparable from my masculine identity.
– I can be unaware, most of the time, of benefiting from these privileges.
– I am not faced with an emphasis on masculine domination in language, since writing in the masculine (by confusing general and specific, masculine and humanity) by normalizing it, makes it, so to speak, invisible[ 156].
– I can deny these privileges without having the impression of attacking anyone by denying at the same time the relationship of sexist domination.
– I consider myself neutral while occupying a dominant position[157].
Defend my privileges
– Because of my gender, powerful groups defend my privileges as an aggressor by creating concepts such as parental alienation syndrome, to discredit the voice of women and children[158].
– Sexist crimes (rape[159] like murder) are relegated to the miscellaneous items section, without their systemic aspect being mentioned, nor the link with structural male domination mentioned.
– I can count on the defense of my privileges when they are attacked by egalitarian words or measures by the discourse of equality-already-there”[160].
- If I'm famous, the fact that I'm accused of violence or gender-based sexual violence, even very serious, is not a barrier to my career by my gender[161]. I meet supporters everywhere[162].
– If the feminization of a profession is correlated with its devaluation, we will deduce that its devaluation is due to the overrepresentation of women, encouraging a greater representation of people of my gender[163].
– Male solidarity is generally considered more important by people of my gender than the rights of victims of violence[164].
– There is a system of discourse and representations that make feminism seem more aggressive than male domination[165], particularly on the subject of sexual violence[166].
– The discourse of the “crisis of masculinity” receives new relevance whenever, in history, the privileges due to my gender are called into question[167].
– Whenever systemic gender-based violence is highlighted, violence against men is brought into the public arena, making the continuum of violence linked to male domination invisible[168], and leaving aside the responsibility for the construction of male identity in violence, regardless of the victims[169].
– The sexual violence committed by people of my gender may be constantly denounced, but there are still so many of them, and their perpetrators still benefit from the same impunity, because of the culture of rape[170] and complicity existing in the highest places[171].
– All my male privileges are so many precious tools that ensure that male domination can endure, and with it, these male privileges.
Previous articlesWhy we need feminism in France in the 21st centuryMale domination: it blinds us until it is invisibleBreaking the taboo of privilege to fight against racism and sexismThe other side of racism: white privilege
NOTES
[1] Works on relations of domination are little known because of the very fact of these relations of domination. If there is a plethora on the question of sexism, it is very often sexism seen through the eyes of dominants: white, cis, dyadic, able-bodied, etc. In this they bring back the other dominations at work. The fact remains that even under these conditions, they sometimes stand side by side on the shelves of bookstores with fundamentally anti-feminist works, and that systemic sexism is always the subject of denial.
[2] Intersex and allied collective, Intersexes? brochure.
[3] See the 2015 Stop Denial survey and campaign report, on the initiative of the Traumatic memory and victimology association.
[4] Haroun Bouazzi, “Systemic racism in 9 questions and answers”, Huffington Post Quebec, May 20, 2017.
[5] See the sketch by Australian comedian Aamer Rahman, “Reverse racism”, show Fear of a Brown Planet, in English with French subtitles, 2013.
[6] On this subject, read the excellent book by Julia Serano, Manifesto of a trans woman and other texts (Lyon: Tahin Party, 2014), which very concretely brings to light the mechanisms of domination at regard to trans people, their presuppositions and the privileges it entails for so-called “cisgender” (non-trans) people.
[7] Anaïs Bohuon, “Ladies” category. The femininity test in sports competitions, Paris: iXe editions, 2012.
[8] Éliane Viennot, How does language structure our thoughts? The example of the invisibilization of women, Utopia conferences, June 9, 2015.
[9] Laure Blachier, “Blue for boys, pink for girls. Where do these colors come from? », It interests me, April 11, 2017.
[10] Alexandre Baril, “Transsexuality and Male Privilege. Fiction or reality? », in Line Chamberland, Blye W. Frank, Janice Ristock (dir.), Sexual diversity and constructions of gender, Presse de l’Université du Québec, 2009, p. 13-14.
[11] Otherwise they lose both the male privileges acquired in the context of work, and their cisgender privileges, see Julia Serano, Manifeste d'une femme trans et autres texts, Lyon: Tahin Party, 2014. Antonin Le Mée , Binary is not my genre, TEDx conference, 2016.
[12] Ptitlou42, “Coming out of the trans closet”, June 14, 2017.
[13] Collectif Cases Rebelles, 100 portraits against the police state, Paris: Syllepses, 2017.
[14] The Defender of Rights, “Support for trans employees and agents” (2013?).
[15] I do not pretend to cover it all or to have a fully intersectional approach.
[16] João Gabriell, “Reflection on the deconstruction of gender in the Afro context”, October 12, 2015
Elsa Dorlin, philosopher specializing in the history of medicine, conference “Genealogy of sexism and racism: the construction of inequalities”, Universciences conferences, available on France Culture Plus, audio recording [ref. update], consulted on March 4, 2016. I summarize this aspect in “Male domination: she gouges her eyes until she is invisible”, Mediapart blog, December 13, 2013.
[17] I do not claim to have either the knowledge or a situation that allows me to do so, but many people concerned are dedicated to this type of study, which is increasingly accessible.
[18] Listed by bloggers, such as here: Chloepeebs, “Do you enjoy male privilege? », Mon voyage féministe, February 23, 2013.
[19] You can do the same demonstration with the class. See for example Pierre Bourdieu, The Heirs. Students and culture, Paris: Editions de Minuit, 1964.
[20] Peggy McIntosh, "White Privilege and Male Privilege: A Personal Account of Coming to See Correspondences Through Work in Women's Studies": "Through the work to bring materials from Women's Studies into the rest of the curriculum, I have often noticed men's unwillingness to grant that they are over-privileged, even though they may grant that women are disadvantaged. They may say they will work to improve women's status, in the society, the university, or the curriculum, but they can't or won't support the idea of lessening men's. Denials that amount to taboos surround the subject of advantages which men gain from women's disadvantages. These denials protect male privilege from being fully acknowledged, lessened or ended. »
The “very likely” says a lot about the invisibility of white privilege for white people… Fortunately, many researchers, such as Kimberlé Williams Crenshaw (“Mapping the margins: intersectionality, identity politics and violence against women of color", Cahiers du Genre, 2005/2, n° 39) or bell hooks (Am I not a woman? Black women and feminism, Paris: Cambourakis, 2015), have largely revealed it, and the We hope that their works, which have not yet been published, will soon be translated into French.
[21] Léo Thiers-Vidal, From “The Main Enemy” to the main enemies. Lived position, subjectivity and male awareness of domination, Paris: L’Harmattan, 2010, chapter IX “The problematic behavior of other men vis-à-vis women”, p. 275.
[22] For example in terms of health: osteoporosis and depression are less well diagnosed in men. Oihana Gabriel, "How clichés about men and women seriously harm your health", 20 Minutes, October 9, 2017. Muriel Salle and Catherine Vidal, Women and health, still a matter of men?, Paris: Belin, 2017 .
[23] Léo Thiers-Vidal, From “The Main Enemy” to the main enemies. Lived position, subjectivity and male awareness of domination, Paris: L’Harmattan, 2010, chapter IX “The problematic behavior of other men vis-à-vis women”, p. 273.
[24] Francis Dupuis-Déri, “The Discourse of the “Crisis of Masculinity” as a Rejection of Gender Equality: History of an Antifeminist Rhetoric”, Cahiers du genre 2012/1, n° 52 , ed. The Harmattan.
[25] Delphine Dulong, Christine Guionnet and Érik Neveu, Boys don’t cry! The costs of male domination, Rennes: Presses Universitaires de Rennes, 2012.
[26] Nathalie Brochard, interview with Christian Schiess, “A teacher in the Department of Gender Studies at the University of Geneva, Christian Schiesse discusses social relations between the sexes and the alleged crisis of masculinity”, Lemilie.org, April 6, 2011.
[27] Léo Thiers-Vidal, From “The Main Enemy” to the main enemies. Lived position, subjectivity and male awareness of domination, Paris: L’Harmattan, 2010, chapter IX “The problematic behavior of other men vis-à-vis women”.
[28] See the testimonies of sexism recorded on the following sites:> Street Sexual Harassment Paye ta shnekLesbeton (Lesbophobic Street Sexual Harassment) Hollaback (Street Sexual Harassment - French equivalent no longer online)
> World of workPay for your bubble (comics) Behind the scenes (entertainment world) Pay for your blouse (hospital environment) Pay for your job Pay for your newspaper (media)Pay for your lawyer's robe Pay for your fatigues (Army)Pay for your trowel ( archaeology)Not surprised (art world, launched October 2017)
> Other Pay your race Pay your couple Pay your family Pay your intersex Pay your abortion Pay your school (school, college, high school) Pay your university Pay your game (toys, video games, etc.) Pay your gynecologist
[29] Léo Thiers-Vidal, From “The Main Enemy” to the main enemies. Lived position, subjectivity and male awareness of domination, Paris: L’Harmattan, 2010, chapter IX “The problematic behavior of other men vis-à-vis women”, p. 277.
[30] See the Machoscope of Mediapart, vigilant on sexism in politics in France since 2014, or the testimonies listed in Chair collaborator.
[31] Christine Delphy, “Our friends and us”, Words are important, March 8, 2017 (text written in 1974-1975 and originally published in the first issue of the journal Questions féministes).
[32] John Stoltenberg, Refuse to be a man, Paris: Syllepses, 2013.
[33] Julia Serano, Manifesto of a trans woman and other texts, Lyon: Tahin Party, 2014.
[34] Pierre Tevanian, "The White Question, Part 3th: White Privilege", Words Are Important, January 2, 2008: "I have had to make half the effort to succeed in what I was undertaking, but before that I had already had to make ten times less effort to even think about undertaking it, to allow myself to have these aspirations. To authorize the same thing, a non-white, like a woman, a homo, a prolo, must develop a particular personality, with particular qualities or defects. He must be everything that I didn't have to be: exceptionally intelligent, courageous, persevering, confident, unwavering, or else pretentious, ambitious, upstart, or even reckless or finally completely crazy. Being a heterosexual white bourgeois shelters me from this madness. »
[35] Christine Dualé, “The Emergence of Caribbean Feminist and Feminist Thought: From the Nardal Sisters to Suzanne Roussi Césaire”, Africultures, November 25, 2014.
[36] Laurence De Cock (dir.), The School Factory of History, Agone, 2017.
[37] Michèle Le Doeuff, The Sex of Knowledge [1998], Paris: Flammarion, coll. "Fields", 2000.
[38] Colette Guillaumin, “The Practice of Power and the Idea of Nature. 2. The discourse of nature”, Nouvelles Questions Féministes, n° 3, May 1978, p. 26: “[…] in the determined social relationship, sexing, [women] are things. […] Men […] know this perfectly well and this constitutes in them a set of automated habits, at the limit of clear consciousness, from which they derive daily […] practical attitudes for obtaining physical services from women at a uninterrupted rhythm […] to the possible exercise of de facto rights against our physical integrity and our life. »
[39] Léo Thiers-Vidal, From “The Main Enemy” to the main enemies. Lived position, subjectivity and masculine consciousness of domination, Paris: L’Harmattan, 2010.
[40] Agnès Giard, “Is it a boy or a girl? », blog Les 400 culs, October 31, 2011.
[41] “Do you enjoy male privileges? », « The Male Privilege Checklist » or « Privileges enjoyed by men and boys in schools ».
[42] Since history is imbued with androcentrism: only the facts falling within a so-called "public" domain and defined by the activities reserved for men (particularly the upper classes, and dominant in general) are considered worthy of entering (acts of war, exercise of power, etc.), but this history claims to be global, it is presented as being the history of humanity. see Amparo Moreno Sardá, De qué hablamos cuando hablamos del hombre. Treinta años de critica y alternativas al pensamiento androcéntrico, Barcelona: Icaria editorial, 2007: "The androcentric vision has until now allowed the analysis of historical reality to be carried out from the restricted and interested point of view of men, a perspective that conditions the fact that certain facts or phenomena are considered historically significant: those in which – for historical reasons that should be clarified – men have mainly participated, as main or exclusive protagonists, basically everything related to the "public domain". (p. 34, my translation)
[43] Center Hubertine-Auclert, studies on history, mathematics and French school textbooks, 2011, 2012 and 2013.
[44] Study and investigation by Adela Turin and Sylvie Cromer, from the Du Côté des Filles association, carried out on the illustrated fiction albums published in French in 1994.
Anne Dafflon-Novelle, "Sexism in children's literature: what effects for children's development?" (2003?).
Cécile Dehesdin, “Tell me a non-sexist story”, Slate, February 9, 2012.
[45] Anita Sarkeesian, Tropes vs Women study series on feministfrequency (in English with French subtitles). Women represent 4% of the main characters.
[46] Mirion Malle, “Representation for all”, July 21, 2014 (see the sources after the comic strip) The Brutes, The Smurfette Principle (2-minute video). screening films through the Bechdel test to measure the glaring lack of minimally active female characters: Anita Saarkesian, The Bechdel Test for women in movies, December 7, 2009 and The Oscars and The Bechdel Test, February 15, 2012.
[47] Michèle Reiser and Brigitte Grésy, Report on the image of women in the media, September 25, 2008. A summary was made by the Association of Women Journalists and by the High Council for equality between women and men.
[48] Éliane Viennot, No, the masculine does not outweigh the feminine. Short history of the resistances of the French language, Paris: editions iXe, 2014.
[49] Éliane Viennot, How does language structure our thoughts? The example of the invisibilization of women, Utopia conferences, June 9, 2015.
[50] Agnès Callamard, ““Human Rights” or “Human Rights”? Sexism on the edge of words”, Le Monde diplomatique, March 1998, p. 28.
[51] Ministry of Culture and Communication, Observatory of equality between women and men in culture and communication, 2016.
[52] SACD (Society of Dramatic Authors and Composers), Where are the women? Still not there!, Report 2012-2017.
[53] Cyrille Rougier (coord.), “Where are the women? », Jurisport 171, January 2017.
[54] The case of football: Marine Le Breton, “This study on the media treatment of women’s football shows that there is still a long way to go”, Huffington Post, October 19, 2017.
[55] Marie Donzel, “But what is it, by the way… the “Smurfette syndrome”? », Eve the blog, January 7, 2014.
[56] Kimberley Crenshaw (American jurist, inventor of the concept of intersectionality), “The urgency of intersectionality”, TEDWomen 2016 conference, October 2016. It is undoubtedly symptomatic of the male privilege that we find more articles on the racial exclusion of feminism than on the gender exclusion of anti-racism.
[57] Association of Lesbian, Gay, Bi and Trans Journalists, “Ending the Invisibility of Lesbians”.
[58] Weronika Zarachowicz, “What if Witches Rise from Their Ashes? », Télérama, April 12, 2015. Association Mnémosyne, The place of women in history. A mixed history?, Paris: Belin, 2010. “The book offers a mixed reading of school curricula, integrating the history of women and gender. »
[59] Rachida El Azzouzi, interview with Marie Pezé, “Sexual and gender-based violence are the bedrock of our society”, Mediapart, May 12, 2016: “[…] in the allocation of professions according to gender, we […] intends [to women] the professions of taking charge of dirt, of “care”, of care, of children, of the elderly, of the sick, of death. These are trades where they are attributed naturalized feminine skills, where the woman by her “genes” would know how to take care of the house, the children, the people who are going to die. Because that would be his nature. And as is her nature, we do not expect qualifications from her and we do not pay her very dearly. » Fatima Ouassak, Class/gender/race discrimination. Benchmarks for understanding and acting against the discrimination suffered by women from post-colonial immigration, IFAR (Intervention formation action recherche), June 2015, p. 15.
[60] Brigitte Grésy, Small treatise against ordinary sexism, Paris: Albin Michel, 2009.
> World of workPay for your bubble (comics) Behind the scenes (entertainment world) Pay for your blouse (hospital environment) Pay for your job Pay for your newspaper (media)Pay for your lawyer's dress Collaborator chair (politics)Pay for your fatigues (Army) )Pay your trowel (archaeology)Not surprised (art world, launched in October 2017)
> Other Pay your race Pay your couple Pay your family Pay your intersex Pay your abortion Pay your school (school, college, high school) Pay your university Pay your game (toys, video games, etc.) Pay your gynecologist
[61] Claire Garnier, “Medical research: everything for the penis, nothing for the clitoris”, Slate, November 24, 2013.
[62] Julie Guillot, plate published in Well, Well, Well n° 2, Everything is better, December 7, 2016 and “God save the Gouine”, April 14, 2016.
[63] Antisexism, “The attributes of power and their confiscation from women. Part 1: the occupation of space”, April 9, 2012.
[64] Sylvie Ayral, The Making of Boys. Sanctions and gender in middle school, p. 322, thesis of 2009 (also co-author of the book of the same name, Paris: PUF, 2011.
[65] “The playground” with Édith Maruéjouls and Sarah Rosner, Matilda (6 min video).
[66] Charlotte G., “Sexism: married, I fought at the bank to keep my name”, Rue 89, September 26, 2014. Program Un jour en France, “The city is it made by and for guys? », France Inter, November 9, 2015 (52 mins).
[67] Corinne Monnet, “The distribution of tasks between women and men in the work of conversation”, Words are important, January 15, 2008 (originally published in Nouvelles Questions féministes, vol. 19, 1998) .Antisexism, “The attributes of power and their confiscation from women. Part 2: speaking time and the choice of topics of conversation”, July 8, 2012.
[68] When to have the term feminine recognized, you need a guide and a good dose of perseverance: CNRS and Institut national de la langue française, under the direction of Bernard Cerquiglini, Woman, I'm writing your name… Help guide to the feminization of trade names, titles, grades and functions, 1999.
[69] Feminists against cyberbullying, “Cyberviolence: inventory and recommendations”, launched following the lack of reaction from the Twitter platform to requests from victims of cyberbullying.
[70] Pay your school, Pay your college and Pay your race.
[71] Sylvie Tissot, review of the book by Nacira Guénif-Souilamas and Éric Macé, Feminists and the Arab Boy (ed. de L'Aube, 2004), Words are important, March 24, 2005.
[72] Collaborating chair, testimonies of sexism in politics.
[73] Noémie Renard, “Women, their desires, their pleasure and their orgasm”, Antisexisme, December 18, 2015.
[74] Noémie Renard, Antisexisme, “The attributes of power and their confiscation from women. Part 2: speaking time and the choice of topics of conversation”, part “Socialization at the origin of gender in conversation”, July 8, 2012.
[75] This has very concrete effects, particularly in the case of the denunciation of male gender-based violence: “Harvey Weinstein and the men who know”, Crêpe Georgette, October 13, 2017. Corinne Monnet, "The distribution of tasks between women and men in the work of conversation", Nouvelles Questions Féministes, vol. 19, 1998. Marie Donzel, “By the way, what is the Matilda effect? », Eve blog, February 5, 2014.
[76] Julie Guillot, “Bands apart”, Everything is better, January 30, 2017.
[77] One example among others put forward by Marie-Victoire Louis: although Pierre Bourdieu wrote only one book on male domination, he relies on many other works not always cited , shows androcentric biases and sets aside essential elements of male domination, such as violence against women and the quasi-monopoly of men on the means of production, symmetrizing the two positions, we often know the title of this book , while ignoring the work of Colette Guillaumin or Nicole-Claude Mathieu, for example.
[78] Collections of testimonies on sexism in various professional circles: At work in general: Pay your tafIn astrophysics: Hélène Musca, “The nightmare of sexual harassment among female astronomers”, Terra Femina, April 16, 2016. Nelly Lesage, "Astronomers, women and people of color: a study of their feeling of insecurity at work", Numerama, July 11, 2017. Pay your bubble (comics) Behind the scenes (entertainment) Pay your blouse (hospital) Pay your taf Pay your newspaper (media)Pay your lawyer's robe Collaborative chair (politics)Pay your fatigues (Army)Pay your trowel (archaeology)Not surprised (art world, launched in October 2017)
In France, 1 in 5 women is the victim of sexual harassment at work during her career. IFOP for the Defender of Rights, Survey on sexual harassment at work, January 2014. 95% of them lose their jobs after reporting it. However, only one French association is specialized in this field, the AFVT, and the victims are too numerous for it to be able to provide legal support: Sophie Péchaud, “Les violences fait aux femmes ou le tonneau des Danaïdes. AVFT will not open new cases until it can again,” March 24, 2014.
[79] Center for Studies and Research on Qualifications, “The integration of men and women at the end of highly feminized training”, according to studies published in 2015 and 2016.
[80] Fanny Arlandis, “The street, stronghold of males”, Le Monde, October 4, 2012. Émilie Brouze, “Equality between girls and boys: what if we erased the football fields from the playgrounds? », L’Obs-Rue89, February 19, 2017.
[81] Traumatic memory and victimology, 2014 Stop Denial campaign, press kit, March 2014; 2016 campaign Stop denial, Survey “French people and representations of rape and sexual violence”, 2016; Manifesto against impunity for sexual violence, 20 October 2017.
[82] Noémie Renard, “Rape-Prone Cultures and Rape-Free Cultures. The case of Western culture”, Antisexisme, 17 February 2013.
[83] Mirion Malle, “The impunity of famous men”, September 2016.
[84] Antisexism, “The attributes of power and their confiscation from women. Part 1: the occupation of space”, April 9, 2012.
Renée Greusard, "Fear in the city: well yes, gentlemen, if you could change the sidewalk", rue89, February 10, 2014.Charline Zeitoun, "Girls, big forgotten on public leisure", cnrs the newspaper, March 21, 2014. Jack Parker, "Street harassment, this exhausting banality", Madmoizelle, August 3, 2013.
And all the testimonies of street sexual harassment:Paye ta shnekLesbeton (lesbophobic street sexual harassment) Hollaback (street sexual harassment - the French equivalent is no longer online)Paye ta race also contains testimonials of this type of attacks
SOS Homophobia, Homophobia Report 2016 on LGBTI-phobias
[85] Sophie Robert, Le Phallus et le Pas Tout, interviews with contemporary psychoanalysts on the sexual theory of Freudo-Lacanian psychoanalysts. See this presentation with excerpts available online.
[86] Alexandre Magot, “Fertilization: two gametes and many stereotypes”, SVT Égalité, 2015.
[87] Horia Kebabza, “Does the universal wash whiter?” : “Race”, racism and the system of privileges”.
[88] Alexandre Magot, “Deconstructing the notion of sex by default”, SVT Equality, February 2, 2014.
[89] Nicolas Delorme, “Saucepans and sport in the media”, Le Monde, March 28, 2013.
[90] When they are associated with culture, it is with “their” culture, as racialized women: Fatima Ouassak, Class/gender/race discriminations. Benchmarks for understanding and acting against the discrimination suffered by women from post-colonial immigration, IFAR (Intervention formation action recherche), June 2015, p. 15: “Concentration of non-white women in the most precarious jobs”.
[91] CNRS press release, “Gender discrimination also exists in science”, March 21, 2017.
[92] La Barbe, “Invisibility in figures: gastronomy”, November 9, 2013.
[93] Odile Buisson, conference The clitoral organ and the female orgasm (15 min), Universcience, March 4, 2015.
[94] Alexandre Magot, “The clitoris and its treatment in SVT”, SVT Égalité, June 30, 2017.
[95] It is with a view to showing the same respect for the body that the Australian urologist Helen O'Connell described in 1998, as completely as possible the clitoris, using imaging tools available to him, something that had not been done before. “The fabulous story of the clitoris. Revue Genre, sexualité et société, France Culture”, November 15, 2013.
[96] Brigitte Grésy and Philippe Georges, Report on equality between girls and boys in early childhood care, and in particular the summary p. 3-8, General Inspectorate of Social Affairs, December 2012.
[97] Antisexism, “The Myths Around Rape and Their Consequences. Part 1: What are these myths? Who joins it? », December 4, 2011. This myth serves to disempower abusers and rapists.
[98] Annette Jarlégan, “School: boys, girls equally? », Universcience TV, 22-minute video, produced in 2008. Noémie Renard, « The unconscious sexism of teachers turns girls away from science courses », Antisexisme, 7 April 2011.
[99] Annette Jarlégan, “School: boys, girls equally? », Universcience TV, 22 min video, produced in 2008.
[100] Brigitte Grésy and Philippe Georges, Report on equality between girls and boys in early childhood care, and in particular the summary p. 3-8, General Inspectorate of Social Affairs, December 2012.
[101] L’elf, “Injunctions, poil au…”, Questions compose, January 30, 2013.
[102] Elsa Maudet, “We reduce women more to their disability than men”, interview with Maudy Piot, president of the association Femmes pour le dire, femmes pour act (FDFA), Liberation, November 15, 2016 .
[103] Antisexism, “The attributes of power and their confiscation from women. Part 3: the expression of anger”, September 30, 2012.
[104] Alban Jacquemart, “I have an exceptional wife. Career of male senior civil servants and marital arrangements”, Knowledge of Employment No. 114, November 2014.
[105] See the actions of the La Barbe association.
[106] Juliette Deborde, “Happy Men, or the lament of white men with ties”, Liberation, June 2, 2017.
[107] Luna and Charly, “The dangerous myth of “virginity””, Simonae, September 21, 2016. In reality it would be more about folds, which some call “vaginal crown”.
[108] Let’s take the front page, “The crime of passion does not exist”, a column also published in Liberation on November 24, 2014.
[109] Annette Jarlégan, “School: boys, girls equally? », Universcience TV, 22 min video produced in 2008.
[110] Mona Chollet, Beauté fatale, Paris: Zones/La Découverte, 2012. Rokhaya Diallo, “Be white and shut up! », Words are important, January 31, 2012.
[111] Robyn Stein Deluca, “The good news about PMS”, TEDx talk (15 min).
[112] Hawa N’dongo, Zhor Firar, Hanane Karimi, Ismahane Chouder, Jehan Lazrak-Toub, “To put an end to political control of women’s bodies”, Mediapart, April 6, 2016.
Christine Bard, What the skirt lifts. Identities, transgressions, resistances, Paris: Otherwise, 2010.
[113] Men earn on average 34% more than women, all working hours combined, “Inequalities between women and men in France”, January 17, 2017. Job, working time, employment contract , an equivalent sector of activity, women earn 10% less (a share explained solely by discrimination): “Wage inequalities between women and men: inventory”, Inequalities, 27 May 2016.
[114] Audrey Vaugrente, “Discrimination in hiring: obese women most affected”, report by the Defender of Rights, February 16, 2016.
[115] Christelle Hamel et al., “Rape and sexual assault in France: first results of the Virage survey” [among 20-69 year olds in metropolitan France], Population and Societies, No. 538, November 2016 .Who owns our bodies? Feminism and intersex struggles, New Feminist Questions, 2008/1 (vol. 27), Lausanne: Antipodes, 2008. Pay your gynecologist, testimonies of gynecological and obstetrical violence. Licia Meysenq, “Cesarean sections, imposed episiotomies… The great taboo of violence during childbirth”, France TV Info, October 25, 2016. Juliette Pousson, “Homophobic and transphobic acts increased by almost 20% in 2016”, L 'Express, May 10, 2017.
[116] Noémie Renard, “Impotence as the ideal of female beauty”, Antisexisme, January 2, 2016.
[117] Feminists Against CyberbullyingEsther Ortiz, “Gender-Based Violence on the Internet: A macho cyberbullying that aims to muzzle women”, Equal Times, October 3, 2016.
[118] Against rape, “Rape in France. The numbers”, July 30, 2015.
[119] Marina Yaguello, Words and Women [1978], Paris: Payot, 2002. Synthesis written by Mathieu, available on the website of the association Les Chiennes de garde, 2002 .
[120] Titiou Lecocq, “In France, we die because we are a woman”, Slate, June 23, 2017.
[121] Brigitte Grésy, Little treatise against ordinary sexism.
[122] Jack Parker, “Street harassment, this exhausting banality”, Madmoizelle, August 3, 2013. Street harassment testimonial sites: Paye ta shnekLesbeton (lesbophobic street sexual harassment ) Hollaback (street sexual harassment - the French equivalent is no longer online) Paye ta race also contains testimonies of this type of aggression
SOS Homophobia, Homophobia Report 2016 on LGBTI-phobias.
[123] Collections of testimonies on sexism in various professional circles: At work in general: Pay your jobIn astrophysics: Hélène Musca, “The nightmare of sexual harassment among female astronomers”, Terra Femina, April 16, 2016. Nelly Lesage, “Astronomers, women and people of color: a study of their feelings of insecurity at work”, Numerama, July 11, 2017. Paye tabulle (BD) Behind the scenes (entertainment world) Pay for your blouse (hospital environment) Pay for your work Pay for your newspaper (media) Pay for your lawyer's robe Collaborating chair (politics) Pay for your fatigues (Army) Pay for your trowel (archaeology) Not surprised (world of art, launched in October 2017)
In France, 1 in 5 women is the victim of sexual harassment at work during her career. IFOP for the Defender of Rights, Survey on sexual harassment at work, January 2014. 95% of them lose their jobs after reporting it. However, only one French association is specialized in this field, the AFVT, and the victims are too numerous for it to be able to provide legal support: Sophie Péchaud, “Les violences fait aux femmes ou le tonneau des Danaïdes. AVFT will not open new cases until it can again,” March 24, 2014.
[124] Michèle Reiser and Brigitte Grésy, Report on the image of women in the media, 25 September 2008. A summary was made by the Association of Women Journalists and by the High Council for equality between women and men. Geneviève Sellier, “Sexism and Cinema: Gendered Norms in the 7th Art? », symposium organized by Question d'Égalité, April 26, 2012. Audio conference of 1h40 on the representations of masculine and feminine norms in popular French films of 2011. Julia Serano, Manifesto of a trans woman and other texts, Lyon: Tahin Party, 2014.
[125] Rachida El Azzouzi, interview with Marie Pezé, “Sexual and sexist violence are the bedrock of our society”, Mediapart, May 12, 2016: “Women occupy, in the sexual division of labour, the majority of subordinate positions; they are therefore, in the contract of subordination, essentially subject to the abuse of power. It can be moral harassment, where you martyr someone; but as soon as it is a woman, it can lead to sexist and/or sexual harassment. Add to this the fact that many women are in a situation of single parenthood, which in sociology is called a lever of submission. »
[126] Senate, “Violence within couples”, May 24, 2016.
[127] Anne-Cécile Mailfert, “Sexist jokes kill you”, TEDx École Polytechnique, July 20, 2015.
[128] Licia Meysenq, “Cesarean sections, imposed episiotomies… The great taboo of violence during childbirth”, France TV Info, October 25, 2016. Marie-Hélène Lahaye, “What is violence obstetrics? », Marie gives birth there, March 9, 2016.
[129] Interview with Anaïs Bohuon (video in 3 parts), “Femininity tests and Olympic Games”, Sciences and the future.Anaïs Bohuon, “Ladies” category. The femininity test in sports competitions: an X-rated story?, Paris: iXe editions, 2012.
[130] Myroie, “Humor is a weapon”, April 21, 2013; “Humor for Dummies,” Equalist, March 7, 2014.
The transposition concerning my gender would also be much less "funny" since it would not correspond to a real domination of which I would be the victim and to the stereotypes on which it is based. See He's a White Cis Straight Man: "Take an ordinary joke, substitute 'Belgian', 'Arab', 'Black', 'Portuguese', 'Woman', 'Blonde', 'Queer', 'Dyke' etc. by “white straight cis male”. If it seems less funny than the original, it's probably because the joke is racist, sexist or homophobic. »
[131] Antisexism, “The Sexual Objectification of Women: A Powerful Tool of Patriarchy. Part 1: definition and key concepts; Part 2: the male gaze or male gaze”, August 13, 2013 and January 12, 2014. Caroline Heldman, professor of political science, The Sexy Lie, in English (subtitles in English, Arabic, Hebrew or Russian), TEDx conference by 13 mn, January 2013. Julia Serano, Manifesto of a trans woman and other texts, Lyon: Tahin Party, 2014.
[132] Nadia Daam, “Why do women always have to smile? », Slate, April 24, 2016.
Noémie Renard, “Impotence as an ideal of female beauty. The smile”, sub-section “Care: a woman’s job”, Antisexisme, February 21, 2016.
[133] Noémie Renard, “Impotence as the ideal of female beauty. The smile”, sub-section “Care: a woman’s job”, Antisexisme, February 21, 2016.
[134] Denis Perais, "The "feminine" and cosmetics dangerous to health: silence in the ranks? », Acrimed, July 31, 2017.
[135] Feminists Against Cyberbullying.
[136] “School. Stereotypes about girls and boys die hard”, Ouest France, 22 February 2017.
[137] Noémie Renard, “Impotence as the ideal of female beauty. The smile”, sub-section “Care: a woman’s job”, Antisexisme, February 21, 2016.
[138] Noémie Renard, “Impotence as the ideal of female beauty. The smile”, sub-section “Care: a woman’s job”, Antisexisme, February 21, 2016.
[139] Antisexism, “Rape Myths and Their Consequences. Part 4: Rape Myths Increase Rape Propensity,” February 12, 2012.
[140] Muriel Salmona, psychiatrist and president of the Traumatic memory and victimology association, ““The victim is the culprit!”… Institutional complicity in rape crimes”, blog Mediapart September 5, 2011.
[141] “To put an end to the stupid dad”, Marc on the road, October 31, 2017.
[142] Pomme, “The immaturity of men: myth or reality? », Paie ton reloud, January 9, 2017. Denis Colombi, « The strategy of the bad student », An hour of trouble, April 19, 2014.
[143] Cécile Dehesdin, “Are mothers really the solution to the harassment of women? », Slate, January 27, 2015.
[144] Campaign "Do boys have to be pregnant for contraception to concern us all?" », Choosing your contraception: The hand in the bag, The announcement, The scoop, Childbirth. Stop Masculinism Collective, “Be a father and shut up! Will men ever be responsible? June 29, 2015.
[145] Sciences et vie, n° 1163, “Drugs. They treat men better than women.” A page on the site provides links to scientific studies (in English) that testify to this.
[146] French Federation of Cardiology, “Women's heart health: an emergency! », press kit, 2015.
[147] Mod.imaginaire, “Endometriosis, disease of women, invisible disease”, February 21, 2016. Claire Garnier, “Medical research: everything for the penis, nothing for the clitoris”, Slate, November 24, 2013.
[148] Ariane Hermelin, “Why Doctors Don’t Take Women’s Pain Seriously,” Terra Femina, October 23, 2015.
[149] Oihana Gabriel, “The pill: ‘It’s not a long-term solution because of the side effects and health risks’”, 20 Minutes, February 2, 2017.Lise Lourmé, “Male contraception : a clinical trial stopped because of excessive side effects”, Sciences et Avenir, November 3, 2016.
[150] Matthew Rozsa, “Gender stereotypes have made us horrible at recognizing autism in women and girls,” Quartz , October 2016, translated by N. Dupont), Association francophone de femmes autistes, 22 February 2017. The original article contains links that do not appear in the translation.
[151] Emma, “Check your pussy”, (BD), July 3, 2016. Liv Strömquist, The Origin of the World, Paris: Rackham, 2016.
[152] Juliette Deborde, "A clitoris in 3D to explain pleasure to students", Liberation, August 31, 2016. Note that a fairer definition of intersex (and broader than that indicated in the article ) would be “possessing sex markers (anatomical, hormonal, chromosomal and genetic) that do not follow typical patterns”. Odile Fillod, Clit’info, site launched in 2017. Mod.imaginaire, “Endometriosis, women’s disease, invisible disease”, February 21, 2016.
[153] Who owns our bodies? Feminism and intersex struggles, Nouvelles Questions Féministes, 2008/1 (vol. 27), Lausanne: Antipodes, 2008. Sonya Faure and Catherine Calvet, interview with Françoise Vergès, “White feminists have not integrated forced abortions into their history de La Réunion”, Liberation, April 14, 2017. Collective intersex and allies, “Numbers”. Angéla Kóczé, "The forced sterilization of Roma women in today's Europe", in Maria Eleonora Sanna and Eleni Varikas, Gender, modernity and "coloniality of power", Cahiers du genre, 2011/1 (n° 50 ), Paris: L'Harmattan, 2011. La Revue du Projet, "Right to abortion: the story of a feminist struggle, still relevant", interview with Maya Surdust, Mediapart blog, March 26, 2015.
[154] Jackson Katz, “Violence against women is a men's issue,” TEDx talk, November 2012, English subtitled French.
[155] Christine Delphy, “Nos amis et nous”, Les mots est important, March 8, 2017 (text written in 1974-1975 and originally published in the first issue of the journal Questions féministes). See also “neutrality » and the « objectivity » that the sociologist Pierre Bourdieu attributes to himself as a man in his book La domination masculine.
[156] Ségolène Roy, “Language and sexism”, sub-part “The masculine acting as a neutral: a tool of male domination”, SVT equality, December 30, 2016.
[157] See the words of Pierre Bourdieu in La domination masculine, who presents himself as more “neutral” than feminists in dealing with male domination. As if he were not as involved as they as men in gender relations, as if he had no benefits to draw. To understand how one can appear to study (or even denounce?) male domination without calling it into question: Marie-Victoire Louis, “Bourdieu: defense and illustration of male domination”, Les Temps Modernes, May-June-July 1999.
[158] Collectif Stop Masculinisme, “The “parental alienation syndrome” finally called into question by the courts? », February 14, 2017.
[159] Audrey Guiller and Nolwenn Weiler, “Rape in the media: a news item”, Acrimed, November 21, 2011.
[160] Christine Delphy, “Rediscovering the momentum of feminism”, Le Monde diplomatique, May 2004.
[161] Mirion Malle, “The Impunity of Famous Men” (BD), September 2016.
[162] Interview with Laure Salmona, Deputy Secretary General of the Féministes contre le cyberharassement collective, “Polanski retrospective at the Cinémathèque: “Let’s stop rolling out the red carpet for him”, France Info, October 30, 2017.
[163] Denis Colombi and Anne-Charlotte Husson, “Compagnon persists and signs. That's good, we too”, It's like, January 14, 2014.
[164] “Harvey Weinstein and the men who know”, Crêpe Georgette, October 13, 2017.
[165] Emma, “The violence of the oppressed”, May 25, 2016.
[166] “The unbearable violence of feminism”, Crêpe Georgette, August 9, 2017.
[167] Francis Dupuis-Déri, “The Discourse of the “Crisis of Masculinity” as a Rejection of Gender Equality: History of an Antifeminist Rhetoric”, Cahiers du genre 2012/1, n° 52 , ed. The Harmattan. Christine Bard, A Century of Antifeminism, Paris: Fayard, 1999. Colloquium “Antifeminisms and Masculinisms of Yesterday and Today”, University of Angers, March 3-4, 2017.
[168] Collective Stop Masculinism, “Beaten men and false ideas”, October 7, 2016.
[169] John Stoltenberg, Refuse to be a man, Paris: Syllepse, 2013.
[170] Traumatic memory and victimology, 2014 Stop Denial campaign, press kit, March 2014; 2016 campaign Stop denial, Survey “French people and representations of rape and sexual violence”, 2016.
[171] Manifesto against the impunity of sexual violence, October 20, 2017.Muriel Salmona, psychiatrist and president of the Traumatic memory and victimology association, ““The victim is the culprit!”… Institutional complicities in the crimes of rape”, Mediapart blog September 5, 2011.
