Faced with the new attractiveness of so-called "male contraception", the role of these activists is all the more important to make a clear feminist statement, to denounce the over-valuing of a "new masculinity" and replace it with a demand for equality, and not to reduce the issue to a deconstruction of the masculine approached solely from the angle of identity. And to link the subject to all the feminist struggles to be waged, in order to think about so-called male contraception in relation to women's assignment to reproductive tasks and to all the economic and social issues that remain the main obstacles to their emancipation.
Male contraception: a feminist issue Dispossession or reappropriation? Élodie Serna In Revue du Crieur 2022/1 (N° 20), pages 78 to 93
"I'm not a man I'm not a woman I'm not heterosexual I'm not homosexual I'm not bisexual. I am a dissident of the sex-gender system. I am the multiplicity of the cosmos locked into a binary political and epistemological regime... I bring no news from the margins. I offer you a piece of the horizon."
"I call a convivial society one in which the modern tool is at the service of the individual integrated into the community, and not at the service of a body of specialists. A user-friendly society is one in which man controls the tool. User-friendly tools are then the tools that are handled (not manipulated) by these individuals in this society. He also defines three essential criteria for a technical system at different scales - from instrumentation to the institution, via the tool or the value chain - to be considered fair or convivial:
it must not degrade personal autonomy by making itself indispensable;
it creates neither slave nor master;
it expands personal scope of action.
This leads him to think beyond technology to a coherent, just and emancipating micro- and macro-economic social organization. The question of the (user-friendliness of a) technology lies in the scale at which it can be mastered, and between certain development thresholds.
"The tool can grow in two ways, depending on whether it increases man's power or replaces it. In the first case, the person drives his own existence, taking control and responsibility for it. In the second case, the machine ultimately prevails."
In 1980, Lbération made the male contraceptive pill its front-page story.
"They threw a bottle into the sea. In the spring of 1977, Pierre Colin and Claude Barillon wrote in the classified ads of the fledgling daily Libération : "We're two guys interested in a discussion, as broad as possible, on the perception guys have of their own bodies. It's a bit of a response to the Boston women's collective Notre corps, nous-mêmes. It's not a well-defined project. But it's an invitation in this book that might be worth responding to, just to see what we could change on the side of compulsory masculinity."
"Collective representations convey the image of irresponsible men when it comes to contraception. However, this perception tends to obscure part of the behavior of men who are actively involved in contraception. In fact, in response to women's demands, some men support and share contraceptive responsibilities . This position is part of a dual process. On the one hand, it is activated by an awareness-raising dynamic that passes through women and builds a positive image of men's participation in contraception. On the other hand, putting this type of method into practice requires a phase of appropriation and reflexivity. This involves rethinking contraception, not only in relation to women, but also and above all in relation to oneself. In this way, we'll see that men have different degrees of contraceptive commitment."
When contraception becomes masculine: a process of awareness and appropriation under constraint - Desjeux - 2012
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