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A partir d'une enquête par entretiens auprès de 21 lesbiennes et d'une observation de terrain, cette thèse se propose de rendre compte de l'élaboration des normes socio-sexuelles des lesbiennes. Au-delà de l'analyse des discours sur les pratiques sexuelles, ce sont les manières dont les lesbiennes se pensent et se situent par rapport aux contraintes normatives de genre qui sont mises à jour dans cette étude. Par-delà la diversité des parcours pèse sur le processus de formation de soi des gais et lesbiennes la contrainte normative à l'hétérosexualité, mais la force de cette contrainte n'opère pas de la même façon pour les deux sexes. En effet pour les lesbiennes, la question de l'invisibilité est intrinsèquement liée au statut social femme. Le but de cette recherche est de révéler, en s'appuyant sur les conceptions contemporaines du lesbianisme (mode de nomination de soi, pratiques de couple, composition du script sexuel), une réalité peu analysée en sciences sociales, et de contribuer à interroger la catégorie "femme" et l'organisation hétérosociale dans laquelle elle se définit. Analyser les trajectoires lesbiennes permet d'interroger par la marge un ensemble de normes sociales régissant la sexualité, le couple, les représentations sexuées inhérentes à la norme androcentrée. Il en découle les questions suivantes : comment se définit-on lesbienne dans un contexte hétérosexiste? Par quel processus peut-on se penser et se présenter aux autres? Comment définit-on le couple quand les catégorisations de sexe ne sont pas le principal référent? Et enfin, comment s'organise la sexualité quand elle ne repose pas sur la division hiérachisée des sexes?
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Research on lesbian and bisexual women has documented various biological and behavioral differences between butch and femme women. However, little research has examined whether differences exist in sexual identity development (i.e., the coming-out process). The present study examined longitudinally potential butch/femme differences in sexual identity formation and integration among an ethnically diverse sample of 76 self-identified lesbian and bisexual young women (ages 14–21 years). A composite measure of butch/femme identity classified 43% as butch and 51% as femme. Initial comparisons found butch/femme differences in sexual identity (i.e., nearly all butches identified as lesbian, but about half of femmes identified as bisexual), suggesting the need to examine this confound. Comparisons of lesbian butches, lesbian femmes, and bisexual femmes found that lesbian butches and femmes generally did not differ on sexual identity formation, but they differed from bisexual femmes. Lesbian butches and femmes had sexual behaviors and a cognitive sexual orientation that were more centered on women than those of bisexual femmes. With respect to sexual identity integration, lesbian butches were involved in more gay social activities, were more comfortable with others knowing about their homosexuality, and were more certain, comfortable, and accepting of their sexual identity than were bisexual femmes. Fewer differences were found between lesbian femmes and bisexual femmes or between lesbian butches and lesbian femmes. The findings suggest that sexual identity formation does not differ between butch or femme women, but differences are linked to sexual identity as lesbian or bisexual. Further, the findings that lesbian femmes sometimes differed from lesbian butches and at other times from bisexual femmes on sexual identity integration suggest that neither sexual identity nor butch/femme alone may explain sexual identity integration. Research examining the intersection between sexual identity and butch/ femme is needed.
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One of the hallmarks of sex education traditionally has been its Cartesian endorsement of mind/body dualism; we have preferred to equate ‘self’ as synonymous with ‘mind’, and have invested heavily in believing in the valence of rationality‐based sexualities education. We generally do not consider the way ‘self’ negotiates, interprets and relates to sexual knowledge in all of our complexity, including our messy, embodied and emotional lives. In this paper I address what I think are several much‐needed conversations for a holistic pedagogy of sexualities to incorporate, including the falseness of the mind/body split, reconsidering what counts as sexual knowledge, the role of the performative in communicating our sexual knowing, and the importance of considering affect in learning about sexualities. The second part of the paper examines pedagogical considerations currently absent in dialogues of sexualities education, such as incorporating transformational learning strategies in teaching sexualities, and what it means to educate toward being a sexual citizen. Finally, I will outline how discussions of epistephenomenology (our relationship to and how we experience knowledge) can contribute to moving toward a vision of a critical, cultural sexualities education.