Global Journal of Human Social Science, C: Sociology and Culture, Volume 23 Issue 2

the Parade was “LGBTphobia is a crime”. Such choice happened due to the development of the Federal Supreme Court´s ruling of June 13 th , 2019, which “criminalized LGBTphobia”, turning it equivalent to the crime of racism. According to the event´s organizers, that same year 30,000 people took part in the action. At that time, the Study Group Néstor Perlongher (NENP/UFMS) applied 303 questionnaires. The initial concept was to get to know the people who participated in the Parade and highlight the most recurring social markers of difference in the inquiries to outline a sociological profile of participants. These early results were published by Passamani, Vasconcelos, Rosa e Ishii (2020 ) 3 Parker (2012), in his genealogy of the category discrimination, taking as starting point the moral panics ) and in this article the same data was applied to discuss the aspects of violence according to the Parade's participants. We focus on identifying the types of violence already incurred/noticed by the respondents, divided in two axes: discrimination and aggression. Such axes, respectively characterized by a symbolic violence (discrimination) or by some physical violence (aggression), therefore, apparently different, are intertwined to the assumption. That is, it is understanding that both of them work as the manifest face of a latent heteronormative intelligibility. In other words, it is possible to say that both discrimination and aggression are expressions of the violence against LGBTQIA+ people. 4 That is, according to the author, it is possible to say there is a close correlation between prejudice and stigma. Also, both of them may be characterized as negative attitudes directed to certain people or collectives with the deliberate intention of discriminating around the first cases of death caused by Aids along the 1980´s, defines the term: Discrimination has been seen as a kind of behavioral response caused by these negative attitudes – or as a form of enacted stigma or enacted prejudice. A sharp distinction has thus been made between ideas, attitudes, or ideologies, and their behavioral consequences in discriminatory actions (Parker, 2012, p. 165). offices, foundations, udner-offices and coordinating bodies. It is also necessary to highlight the partnership with several movements of civil society and a variety of sponsorships. 3 The questions in the form followed the model utilized by Carrara (2006) in his research of the “9 th LGBT Parade of São Paulo” in 2005, and was adapted to the local context. 4 According to Miskolci, moral panic was a concept created by Cohen (1972) to explain “the process of social sensitization in which a type of behavior and a category of ‘deviants’ are identified so that small deviations from the norm are judged and get a strong collective reaction” (2007, p.111). Also, according to Miskolci, Cohen had created such concept to “characterize how the media, the public opinion, and the agents of social control react to certain disruptions of the normative standards” (Idem). For further details, see Cohen (1972). them based on socially established – therefore, arbitrary - normative patterns. In this context, as results from power relations, some individuals or collectives may be discriminated due to the color of their skin, their sexual orientation, their age, disabilities, body aspects etc., based on the idea that they are holders of characteristics or forms of expression of “lesser” moral worth. This aspect challenges us not understanding the category violence as an analytical a priori . Quite conversely, we notice interwined symbolical, material, psychological, cultural, moral, legal and political terms that make certain people and/or groups become private, in different ways, “of rights, autonomy, recognition and participation” (FERREIRA; BONAN, 2020, p. 1774, our translation). The violence become designed (and just can be properly understood) from the specific social-political- narrative contexts. Therefore, our understanding of violence comes of the idea that it, beyond of being multiple and plural, is linked to certain moralities that are articulated to turn on concrete and real its different manifestations. Thinking about this that Cardoso de Oliveira (2008) says that the moral dimension compose the reading/experience of the violence. After all, the fact of a man being railed of “faggy” has direct relationships with the practicing of physical violence, like a way of “masculinity’s remediation”. Cardoso de Oliveira (2008) as like Díaz-Benítez (2015) understand that violence is complex and it’s seen when the first one asks until where we can talk about violence when this is legalized in a context. Díaz-Benítez shows us that violence, when associated to erotic practices, can become a libidinal tensioner. She gives examples of movies that promotes the spectacularization of the violence for the purpose of people’s erotic market that consume and feel pleasure with such productions. Efrem Filho (2017a) takes up the question about morality when it shows us the “brutality’s pictures”. According to him, the many narratives that explain the violence make speeches on gender and sexuality and produce relationships of power that are in race. There different scenarios and multiple violences that designed together with another subjects, like family, union, activism, woman, maternity, police, politics, and others, just like the author’s case analyzed. From all of these link’s categories that made the morality’s violence, it is important to know the distinction between difference and inequality. Brah (2006) is clear on the criticism of the understanding of difference as a watertight and always oppositional question. She proposes the difference as an analytical category. Not all difference, depending on its intersection, can result as an inequality. She’s efficient when saying that “the experience does not reflect on the seamless way of a pre-determined reality” (BRAH, 2006, p. 360, our © 2023 Global Journals Volume XXIII Issue II Version I 48 ( ) Global Journal of Human Social Science - Year 2023 C Sexuality and Violence: Analysis of a LGBT Citizenship Parade in Campo Grande-MS