Temps de lecture : 11 minutes
References
↑1 | Lange, R. (réal). (2019). Prouve que tu es gay [Film documentaire], Migrations, Minorités Sexuelles et de Genre. |
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↑2 | Danisi, C., Dustin, M., Ferreira, N., Held, N. (2021). The Asylum Claim Determination. In: Queering Asylum in Europe. Springer: Cham |
↑3 | Dustin M., Ferreira N. (2021). Improving SOGI Asylum Adjudication: Putting Persecution Ahead of Identity, Refugee Survey Quarterly, 40(3). |
↑4, ↑24, ↑34 | Ibid. |
↑5 | CE, 8 février 2017, n°396695 |
↑6 | CNDA 19 décembre 2014, n° 14017576. |
↑7 | CNDA 16 décembre 2020, M. Y. n°20015807 |
↑8 | CNDA 2 juin 2020 Mme M. n°18031988 |
↑9 | « essentialist juridical discourses of asylum [that] produce the refugee as one with a fixed, timeless, and universally homogenous identity » (Traduction de l’autrice) Shakhsari, S. (2014)., The Queer Time of Death: Temporality, Geopolitics, and Refugee Rights, Sexualities, 17(8), p. 1004. |
↑10 | Op. Cit., Dustin & Ferreira (2021), p. 327 |
↑11 | Arrêt CJUE (GC), 2 décembre 2014, A, B et C, Affaires jointes C-148/13 à C-150/13 |
↑12 | CNDA, 29 octobre 2015, n°15006472 |
↑13 | Dustin, M., Ferreira, N. (2021). Improving SOGI Asylum Adjucation: Putting Persecution Ahead of Identity, Refugee Survey Quarterley, 40(3). |
↑14 | historical, geopolitical, social and economic aspects of homophobic and transphobic violence”, (traduction de l’autrice), Ibid., p. 341 |
↑15 | « decision-makers might instead start by asking: ‘What do you fear would happen to you if you were returned to your country of origin?’ Claimants’ answers could then be mapped onto what is known about the treatment of SOGI minorities in the country of origin and coherence between the two would be a good indicator of whether refugee status should be granted » Traduction de l’autrice, Ibid., p.343. |
↑16 | Collectif, « Comment est évaluée la dangerosité des situations pour les personnes demandeuses d’asile ? », Le Monde, 3 mai 2021, url : https://www.lemonde.fr/idees/article/2021/05/03/comment-est-evaluee-la-dangerosite-des-situations-pour-les-personnes-demandeuses-d-asile_6078924_3232.html. |
↑17 | CE, 13 février 2008, n°295443. |
↑18 | CE, 26 mars 2012, n°349174 |
↑19 | CNDA, 11 février 2019, n°18032382 |
↑20 | AFP, « “Le monde est ma prison”: le combat des trans d’Albanie », L’Express, 28 mai 2021, url : https://www.lexpress.fr/actualites/1/monde/le-monde-est-ma-prison-le-combat-des-trans-d-albanie_2151699.html. |
↑21 | ILGA-Europe (2022). Annual Review of the human rights situation of lesbian, gay, bisexual, trans and intersex people in Albania covering the period of january to december 2021, url : http://www.ilga-europe.org/sites/default/files/2022/albania.pdf. |
↑22 | Council of Europe (2021). Beyond definitions. A call for action against hate speech in Albania |
↑23 | ILGA-Europe (2022). Annual Review of the human rights situation of lesbian, gay, bisexual, trans and intersex people in Albania covering the period of january to december 2021, url : http://www.ilga-europe.org/sites/default/files/2022/albania.pdf. |
↑25, ↑32 | Dustin M., Ferreira N. (2021). Improving SOGI Asylum Adjudication: Putting Persecution Ahead of Identity, Refugee Survey Quarterly, 40(3), pp. 315-347. |
↑26 | Puar, J. Terrorist Assemblages: Homonationalism in Queer Times, Duke University Press, 2007. et Puar J. (2013). Rethinking Homonationalism. International Journal of Middle East Studies, 45(2), pp. 336–339. |
↑27 | Rebucini, G. (2013). Homonationalisme et impérialisme sexuel : politiques néolibérales de l’hégemonie. Raisons politiques, 49, pp. 75-93 |
↑28 | Op. Cit., Puar (2007) |
↑29 | Chouliaraki, L. and Tijana S. (2017). “Rethinking Media Responsibility in the Refugee ‘Crisis’: A Visual Typology of European News.” Media, Culture and Society, 39(8), pp. 1162–77. |
↑30 | Zaborowski, R. & Myria, G. (2019). “Gamers Versus Zombies? Visual Mediation of the Citizen/Non-Citizen Encounter in Europe’s Refugee Crisis”, Popular Communication, 17(1), pp. 1-17. |
↑31 | « further hinders the development of a mutual cultural-political bond between refugee and non-refugee subjects, as it constructs a profoundly unequal and quasi-colonial moral relation between the generous, culturally superior and symbolically male Western protector and the feminised, vulnerable, anonymous and orientalist refugee body » (notre traduction) Polychroniou, A. (2021). Towards a Critical Reconstruction of Modern Refugee Subjectivity: Overcoming the Threat–Victim Bipolarity with Judith Butler and Giorgio Agamben. Open Philosophy, 4(1), p.254. |
↑33 | Butler, J. (2021). La force de la non-violence. Fayard |
↑35 | Concept développé par Achille Mbembe (2006), selon lequel « l’expression ultime de la souveraineté réside largement dans le pouvoir et la capacité de dire qui pourra vivre et qui doit mourir ». Voir : Mbembe, A. (2006). Nécropolitique. Raisons politiques, n°21, 29-60. |
↑36 | L’homo sacer désigne, en droit archaïque romain, une personne dépourvue de droit civique et pouvant être tuée sans qu’un homicide soit commis. Ce concept a été retravaillé par le philosophe Giogrio Agamben, qui l’associe a la figure du réfugié politique et du déporté. Voir: Agamben, G. (1998), Homo Sacer: le pouvoir souverain et la vie nue, Le Seuil. |
↑37 | Op. Cit., Butler, J. (2021). |
↑38 | « under this alternative perspective, neither the social category of the refugee subject nor the legal–political position of the (Western) citizen subject reflect firm, stable and ahistorical qualities. On the contrary, the Western subject’s reflexive acceptance of the historical fluidity and socio-political dependence of refugee vulnerability may undermine the self-referential narcissistic mirroring of the refugee figure as the inscrutable or inferior Other of the Western Self ». Polychroniou, A. (2021). Towards a Critical Reconstruction of Modern Refugee Subjectivity: Overcoming the Threat–Victim Bipolarity with Judith Butler and Giorgio Agamben. Open Philosophy, 4(1), p.266. |
↑39 | a mutual commitment to the retrieval of plural, heterogeneous and non-identitarian social relations, political struggles, cultural interactions and solidarity alliances”, Ibid., p. 266. |