[By Charles Coutel]

For less than three years now, many student associations claiming intersectionality have flourished in universities, often grafted onto feminist collectives or associations like Nous Toutes. Built on the soil of decolonial theories necessary for understanding white domination and the associated privilege, young students, convinced by their peers teachers and professors of Islamophobia and French racism, are becoming politicized in order to enter the world of ideas. Originating from the universities of Lyon, Marseille, Paris, they are exported with decolonial theories and the teacher-researchers who carry them throughout the territory, in smaller universities and in its components, as in the INSPE, supposed to provide training for teachers in the primary and secondary schools of the Republic. 

Focused on the promotion of diversity, on the valorization of ostentatious signs such as the wearing of the religious veil, they aim to be innovative and creators of a feminism of the 21st century.^e century, intended to build the inclusive and multicultural society of tomorrow. 

Simply, to build itself on the basis of a thinking and acting collective, it is still necessary that the values ​​and actions of the gathering be defined and commonly shared. We examined those of an intersectional feminist collective composed of students in SHS and political sciences. Claiming intersectionality, it defines its contours on its website by " a conception of feminism that is not fixed. Each member is free to have their own vision of feminism, while respecting the perception of others ". The formula is liberal for a free speech, in a group of which one perceives only little the philosophical foundations and the orientation of the actions. Naivety invites itself to the table of youth. But the objectives are defined. It aims " to promote the situation of people who suffer forms of discrimination or domination in order to offer a space of visibility to women based on their gender, origin, ethnicity, sexual orientation, age or disability ". It is therefore the promotion of situations of discrimination that founds the action, and no longer the promotion of the strength of women to emancipate themselves from the theological-political logic inherited from patriarchy and religions. Because it is no longer advisable to emancipate oneself from one's own chains, but from those of state institutions, racist and Islamophobic since they are heirs of colonialism. Starting from the principle that the wearing of a religious symbol is freely consented to and that it causes discrimination in a secular society, young women are considered as victims and not as actors of their exclusion. The dialectical inversion is initiated. But it does not stop there. 

These associations are open and free to receive all words and sharing of experiences that build feminism from trans, LGBT, or racialized people. Their welcome is unconditional, no hierarchy of value is granted, no doubt of the word is authorized, except among "white" people. These, bearers of a suspect colonial heritage, are not aware of their own unconscious psychic processes that are intended to be exclusionary. Tutorials from partner associations such as Lallab (Muslim women's collective) or the Pamplemousse collective are available, as evidenced by this Facebook screenshot of the student association cited in relation to white fragility in 2021: 

White fragility is a term adopted by minority sociologist Robin DiAngelo (2011, 2018) that describes the defense mechanisms of white people when the issue of racism is raised. The concept “ tears of white women " refers to the emotional reaction to having their racism highlighted, an emotionality that distracts from the real issue at hand.

Some will certainly appreciate the pictogram of the crying white woman with her head cut off... 

The initial naivety fades away in favor of the political project carried by decolonial peers and comrades proceeding through political militancy as demonstrated by the Pamplemousse collective. This collective " in solidarity with anti-capitalism, anti-speciesism and anti-fascism "" demands courses on gender and intersectionality issues in order to combat sexist, LGTBIphobic and racist violence within the IEP and everywhere ». 

The political project is today associated with the university project and carried by many researchers in sociology, anthropology, human and social sciences convinced of their missions of psychic and moral conversion of a society that they hate. Under the cover of intersectional works, by the entry of " empowerment » (in human and social sciences, empowerment designates a socio-political process that articulates an individual dynamic with a collective commitment and a transformative social action) therefore of the liberation of subjects and the deconstruction of institutions, many are those who arm the minds and arms of students, in favor of the anomic dialectical inversion, which leads to the radicality of minds.