Douce France : L’Ordre Moral est de retour

Ce soir, j’ai appris avec stupéfaction que le spectacle dont j’ai écrit une grande partie des textes avec le compositeur Laurent Couson a été censuré par une des plus grande université de France : Tours. Ce concert de chansons raconte en effet la vie d’un artiste qui aime les femmes et l’alcool. Et Laurent chante ses conquêtes et se moque un peu d’elles et de lui quand il dit qu’il aime “faire l’amour à une conne”, promettre qu’il reviendra quand ce n’est pas le cas, où s’oublier avec des beautés exotiques en bon “ethnocentrique”. La directrice de l’Université s’est procuré les textes avant le concert de demain et a expressément demandé que tout texte qui déviait d’une moralité irréprochable soir coupé. Officiellement, d’après elle le public n’a pas envie d’entendre ce genre de chansons… Officiellement, d’après moi, l’ordre moral qui a suivi la commune et auquel on doit l’affreux Sacré Cœur de Paris est de retour. Un ordre moral aux racines profondément catholiques et terriblement réactionnaire… Oyez bonnes gens, bientôt, on se passera les chansons de Jacques Brel en samizdat parce qu’il y est parfois questions de prostituées…

Depuis ce printemps, il se passe quelque chose. Ça a commencé sous un faux mode familier à Avignon, avec les manifestations contre le fameux “Piss Christ” de Serrano (et sa détérioration), ça a continué avec la querelle autour de la pièce de Castellucci (qui se dit lui-même chrétien convaincu) au Théâtre de la Ville. Puis enfin la semaine dernière avec non seulement le blocus de la première de Golgota Picnic au Théâtre du Rond Point (je me trouvais sortir de l’ambassade d’Israël deux heures avant le spectacle et tout le 8e était bloqué, c’était très impressionnant) et avec le faux apaisement demandé par l’archevêque de Paris, qui sous prétexte de ne pas attenter au bon déroulement de cette pièce, a réussi à réunir une force de 4 000 croyants catholiques pour prier pour nos âmes pécheresses à Notre-Dame.

Autant de réactions à des spectacles qui ne sont pas particulièrement anti-religieux mais qui jouent avec l’imagerie catholiques comme on le fait depuis près de deux siècles de Odilon Redon à Bettina Rheims, en passant par les folles années 1970.

Or, d’instinct, je n’ai pas l’impression qu’il s’agisse uniquement de catholiques extrémistes du type Civitas qui réagissent aussi violemment contre notre société moderne. La masse parle, et assez fort. Or, d’habitude, les catholiques français se lèvent en masses pour des grandes questions sociales (la fin des écoles privées dans les années 1980, le PACS et la question de l’institution du mariage dans les années 1990).

De mon côté,  à sciences-po même, je sens le vent tourner. Le cours de religions et sociétés que j’enseigne  depuis 3 ans commence à diffuser une atmosphère étrange. Certes,  cette année, je ne suis qu’assistante du cours. Je peux interagir avec les 150 étudiants qui le suivent et non plus avec seulement une  vingtaine  comme lorsque j’étais chargée d’une conférence. Peut-être que je vois moins profondément mais de manière plus panoramique leurs engagements. Mais tout de même, il y a deux ans,  et même l’an dernier, la classe écoutait avec attention et intérêt une jeune femme portant un hijab faire un exposé sur la deuxième sourate du Coran. Et les intérêts se répartissaient assez harmonieusement entre les trois montohéisme, l’hindouisme et le bouddhisme. Or, cet automne j’ai vu passer presque 30 propositions de travaux sur la “christianophobie” (sur 150 sujets au choix, touchant en général à “La religion”). Si ce sujet est important et certaines problématiques ont été intelligemment tournées, plusieurs de ces étudiants se positionnaient en “défenseurs des valeurs chrétiennes” et certains glissaient de manière dangereuse (et vraiment bête) vers l’islamophobie sous prétexte de défendre le christianisme. Enfin, parlant des “valeurs chrétiennes”, un séminaire “ouvert” de théorie politique au soit disant “ouvert” collège des Bernardins m’a complétement tétanisée : invitée un peu suprise et de dernière minute, j’ai cru rêver un vrai voyage dans le temps quand  les 3 exposants de la session ont chacun fait un plaidoyer anti-libéral de deux heures et demie. Estimant que seul le baptême donnaient un sens à l’engagement politique,et que seules les  valeurs chrétiennes étaient  démocratiques possibles (sans jamais se poser la question d’autres valeurs, religieuses ou humaines) ces trois éminents intellectuels prônaient un catholicisme de combat reprenant au nom du Seigneur les rênes du pouvoir en France.

Bref, c’est un retour à l’ordre moral que je vois se profiler sans vraiment comprendre : Pourquoi maintenant? Je vois pour l’instant une seule réponse qui me fait peur dans son essentialisme brut : la France demeure et reste “la fille aînée de l’Eglise”, refusant de voir que désormais près d’un quart de sa population est de foi musulmane. Les fameux débats sur la laïcité risquent fort de bientôt tomber à l’eau et ceux du parlement  débuter par une messe comme au cœur le plus tendre des années 1870.

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4 commentaires pour “Douce France : L’Ordre Moral est de retour”

  1. Micha dit :

    “Mon royaume n’est pas de ce monde.” Jesus de Nazareth.
    C’est ceci qui me rend profondément chrétien, sincèrement croyant et viscéralement anti-clérical !
    Mais ce n’est pas non plus - pour l’instant - la Commune de Paris… C’est certes, un retour à l’ordre moral, mais qui n’a que faire des petits prédicateurs à la noix, de quelque religion qu’ils fussent. Cet ordre moral émane plutôt d’un courant politico-financier qui s’en sert (sous diverses couleurs).
    Ce qui me scandalise dans ton histoire-là, c’est le refus par la fac’ de Tours de la diffusion de textes poétiques. Et cela me touche car je reviens de Tours où vit mon amie de coeur qui étudia au sein de cette faculté.
    C’est là que le fascisme commence ; pas dans les églises, ni les synagogues ni les mosquées.

  2. Olivier Amprimo dit :

    Entre texte et commentaire precedent, je vois beaucoup de grands mots et pas mal de confusion.
    Depuis quand morale et religion sont-elles synonymes? N’est-ce pas la singularite (de la troisieme republique) francaise d’avoir erige la laicite en morale derriere le pretexte du vivre ensemble? Et dans votre texte comme dans mon commentaire n’est-on pas en train de confondre morale et contrainte (externe / sociale)? Quand au commentaire avec sa reference au facisme, il me parait problematique car il met sur le meme plan des realites differentes. Le refus d’une piece par une universite, aussi problematique que cela puisse etre, n’est pas a mettre sur le meme pied que le refus du liberalisme au niveau philosophique, du parlementarisme au niveau politique ou plus simplement de l’opinion contraire avec son corollaire d’huile de ricin, de matraquage ou de pression sur la famille.
    La thematique du retour dont vous vous faites l’echo est le reflet de la permanence de cles de lectures depassees dans un monde qui change. Vu par ce prisme, vous vous inscrivez dans le meme camp que l’Universite, celui de la Reaction avant le grand R qui rappelle les grands mots et la confusion.

  3. Yael dit :

    Merci Micha!
    Olivier, je ne suis pas sûre de vous suivre, dans votre commentaire aussi je vois “pas beaucoup de grands mots et pas mal de confusion”.
    1) Texte et commentaire sont deux voix différentes, je ne parle pas de fascisme. Le commentaire de Micha qui me comprend, je crois, complétement est un texte libre et personnel.
    2) “L’ordre moral” est un concept historique. Et je ne crois pas faire l’amalgame entre morale et religion : la première se réclame d’une certaine idée de la morale. Quand la religion est extrémiste comme sous l’ordre moral ou le temps que nous commençons à vivre, la religion ne se contente plus d’offrir un cadre moral à des individus en tant qu’êtres privés, mais elle cherche à imposer une seule morale donc un seul jeu de valeurs dans l’espace public. Ca c’est de l’illibéralisme. Un attaque contre tous les principes libéraux qui est à la fois politique ET philosophique.
    3)Quant à la Troisième République érigeant la laïcité en morale, c’est vrai et faux, et surtout compliqué. Si vous allez lire le texte de la loi de 1905 vous verrez que l’article 1 garantit avant tout la pratique des religions. Tout le problème étant le pluralisme de celles-ci et de leurs valeurs dans la sphère publique.
    Joyeux Noël quand même, en bonne juive libérale, j’aime beaucoup le souhaiter en privé et même aller assister parfois à superbe et spirituelle la messe de minuit du Val de Grâce…

  4. Olivier Amprimo dit :

    Bonjour Yaël et merci d’avoir répondu et commenté. Nous restons visiblement sur une longueur d’ondes différente ;-)
    Je lie votre texte et le commentaire de Micha parce que je les ai lu ensemble. J’y trouve une cohérence. Les problèmes que j’essaie de souligner sont sous-jacents à cette cohérence. Je vais essayer de mieux le présenter. J’ai un problème sur la forme et sur le fond.

    La forme

    A ce que je sache un Président d’Université à un ensemble de prérogatives bien supérieures à ce que l’on en attend, y compris de police. La décision du Président de l’Université dont vous faite état n’est peut être pas légitime, mais elle reste de ce que j’en vois légale.
    C’est souvent de cet écart que nait la critique par l’angle moraliste. On utilise une autre échelle de valeur que celle définit par le Droit. C’est il me semble comme cela que vous débutez votre texte.
    Dans cette perspective, vous écrivez “La directrice de l’Université s’est procuré les textes avant le concert de demain et a expressément demandé que tout texte qui déviait d’une moralité irréprochable soir coupé”. Mais à la question “Qu’est-ce qu’une morale irréprochable?”, je ne vois pas de réponse. En guise de réponse / définition, je vois une subjectivité en creux (”négative”) : des critères auxquels le texte en question ne répond pas. C’est pratique parce que chaque lecteur peut y mettre ce qu’il veut dedans (surtout qu’on ne connait pas le texte). Cela favorise donc l’adhésion du lecteur au point que vous défendez ici : le retour à un ordre moral (un sujet éternellement populaire plus qu’un concept historique). C’est pratique parce que cela vous permet de lier le cas que vous exposez à d’autres cas de prohibition. Cela permet d’inscrire le cas dans une histoire plus large, lui même donnant du crédit au point que vous développez.
    Il n’en reste pas moi que le point de vue que vous défendez ne s’appuie rien d’objectif - “morale irréprochable” est et reste indéfinie - et c’est ce qui me gène. En effet, la manière dont vous amenez votre argumentation ressemble à la manière utilisée par la Directrice de l’Université (ou la présentation que vous en faites) : subjective, négative et infondée. C’est la raison pour laquelle je me suis permis d’écrire “vous vous inscrivez dans le même camp que l’Université, celui de la Réaction”.

    Le fond

    Ma référence à la troisième République vient directement du glissement que vous faites en citant votre expérience à Sciences Po et aux Bernardins. Vous laissez entendre que des comportements radicaux et marginaux se généralisent. Il y a aujourd’hui, comme il y a toujours eu des religieux radicaux. Sont-ils plus nombreux? Sont-ils plus audibles? Je ne suis pas sûr, mais je ne suis pas le mieux placé pour avoir un jugement sûr.

    La lecture personnelle que j’ai de la Loi de 1905 s’inscrit dans un triple mouvement :
    1) Sur le court terme, celui du nationalisme, c’est-à-dire de la structuration communautaire basée sure la langue: une langue, une terre, un peuple. Au passage, j’y inclus le Sionisme (corrigez moi si j’ai tort). La religion cesse d’être un élément structurant de l’identité pour la majorité. Bien évidemment, il y des gens qui ne souscrivent pas à cela, parmi eux les catholiques les plus religieux.
    2) Sur le moyen terme, celui de la pacification de la société française. Les tensions meurtrières entre catholiques et protestants, de même que l’antisémitisme répandu fragilisent la société depuis très longtemps, trop longtemps. Plus tard, le racisme envers les italiens ou les polonais, sous prétexte d’être « trop » catholiques, ou depuis 40 ans celui envers les musulmans principalement venus d’Afrique du nord montrent comment la laïcité est un combat et une source de paix sociale.
    3) Sur le long terme, celui de l’affranchissement du Prince face au Pape. C’est une problématique propre à la Chrétienté. La Loi de 1905 est la troisième forme d’affranchissement, après le Protestantisme (une Eglise sans tète) et l’Anglicanisme (une Eglise dont la tète est le Prince). L’affranchissement se fait en sortant le religieux de l’espace public de manière à ce que ce dernier cesse d’interférer avec le politique. La religion devient une affaire privée (… d’espace public). Le patrimoine religieux, qui reste visible dans l’espace public, passe sous la tutelle de l’Etat. Puisque le religieux n’interfère plus, il n’est plus un danger, donc chacun est libre de faire ce qu’il veut. La liberté de culte n’est que la conséquence de la privation de l’espace public comme lieu d’expression.

    C’est dans la double perspective de privation de l’espace public comme lieu d’expression et de pacification de la société française que votre analyse me gène. En réintroduisant le religieux dans l’espace public, comme clé de lecture du (non) vivre ensemble, vous allez contre des solutions à des problèmes de fond et structurantes de la société européenne. C’est une forme de Déconstruction. Ce n’est pas la première, ni la dernière certes. Dans la perspective que j’expose cela ressemble néanmoins à une régression. C’est la raison pour laquelle je me suis permis d’écrire “La thématique du retour dont vous vous faites l’écho est le reflet de la permanence de clés de lectures dépassées dans un monde qui change”. Cette régression me parait personnellement dangereuse parce qu’elle participe à dépacifier la société française. Il y a suffisamment de clés de lecture pour ne pas utiliser celles dont le passé a démontré la dangerosité.

    J’espère que ces précisions clarifient mon commentaire précèdent.
    Bien cordialement,

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