by Beatriz Preciado (link)
(thank wholeheartedly queer Beatriz Preciado for giving your reflection)
Kafka We know that the prosecution made the crime and punishment draws back on the fault. A few days ago, the newspaper ABC presented as "savage and depraved" the group of students who have "broken into the temple of the Complutense University:" A large group of boys and girls "had entered the chapel and" after reading aloud his criticism of the Catholic Church and insulting the clergy, a number of young people around the altar, stripped to the waist to the applause and cheers from the rest of thugs. A student of economics that he was praying in the church, says that two of the thugs, and without clothes, "boasted of his homosexual tendencies." The action, described as "desecration" by the Archbishop of Madrid and denounced by the right-wing group Clean Hands, could be tried as assault against a place of worship and lead to partial or total removal University and sentences of six months to six years imprisonment under the Criminal Code.
In light of what happened in Somosaguas, we should remember, as a prelude to possible legal or ethical discussion of the facts and before the media construction wins the battle memory, the name of a famous convict. I refer to the Marquis de Sade. Some I try to evoke Sade reckless as possible references for a trial that is already announced sufficiently troublesome. Fear Sade bring to the chapel of the Complutense arises precisely from ignorance of the reasons have built a myth. Sade was imprisoned for the first time in 1763 when he was only twenty three years and end up spending more than thirty others from various bars. The crime imputed to Sade would have been deemed so awful that even the shift from a monarchy to a democracy, sponsored by the French Revolution, would have been free. Sade was imprisoned for "blasphemy orgy." He was accused of having "manualized" (this was the word of the day) to ejaculate on a cup while the prostitute Jeanne Testard whipped him back and anally penetrated her servant, then his hand would have introduced two wafers in the vagina Jeanne, and ultimately would have forced, unsuccessfully, to urinate on two Christs of ivory. Sade never hurt or killed anyone, as often it has been tried and their "crimes of love" existed only in literature. Although released over the years in which the separation of state and church authorities became effective, Sade was arrested again in 1801 when Napoleon Consul of France signed a reconciliation with the papacy. His books were confiscated and burned, imprisoned Marquis Bicêtre first (known as "the worst of prisons" where they locked up "syphilitic, homosexuals, the poor and homeless) and later transferred to psychiatric-prison where Sade Chareton achieved before his death, riding his plays with the prisoners as actors and audience. Sade was a sexual-political prisoner and his crime was to question through his literary and theatrical practice the power of Church and State, and its definition of sexuality. It was the combination of criticism of the religious and public staging of sexuality flagellant sodomite and contrary to its definition as a reproductive practice, which led to the civil and ecclesiastical authorities to agree to keep it locked up until his death in 1814. 
Complutense students who entered the chapel Somosaguas part of this long tradition performative critique of power and its ability to exclude certain bodies of public space (women, sodomites, homosexuals, transsexuals, aliens ...) which opened for Sade extends to our glorious Ocaña and Nazario, through the Judy Chicago's feminist groups, Myriam Shapiro, Faith Wilding and Suzanne Lacy, and WITCH, by Avangers Lesbian, groups to fight AIDS, Act Up, Radical Furies or the Mares of the Apocalypse, for the Bolivian Women Building or the postporn activist Annie Sprinkle, Beth Stephens, Diana Pornoterrorista or postop, among many others.
Somosaguas 's action is not "wild", as well as the pastor said "had not broken anything, but performative, ie dramatizes in the space of the chapel, through the use of body and speech, violence and exclusion generated by the discourse of the Catholic Church still sees women as bodies to the service of reproduction and homosexuals and transsexuals as "sick" and "deviant." For example, crosses gamadas drawn on the chest of the students and pictures of Benedict XVI denounced the current condition of the Pope by the anti-Semitic groups, handkerchiefs refer to lesbian feminist group "Lavender Menace" which made the color purple pride of social and political lesbians, kissing nudity and sexuality are publicly visible female, gay and lesbian discrimination and ridicule in speaking of the Vatican.
Sade Two centuries later, it seems urgent to demand the separation of church and state powers and the redefinition of the public sphere as a non-denominational space in which criticism and discussion of the various religious creeds possible. The University, as an area of \u200b\u200bcollective knowledge production, should be the first model of secular democratic public sphere and the chapels replaced by assemblies and theaters.
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