“This city is a great circus”

The circus, the damn neighborhood…

“Language belongs to the one who uses it”

and the street of those who work it”

Demonstration against the mayor in Cuauhtemoc SC

LLECA – Listening to the Street

@lleca_org

Alex Rodríguez (@n30alex): Circus acrobat and sports instructor at the first @barraslgbtmexico in CDMX. Non-binary and queer psychologist and philosopher from UNAM. He has participated in collective research with international organizations, and is currently a researcher at Circolo AC where he designs and implements social programs.

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INDEX

INTRODUCTION

I THE COLLECTIVE BODY

1.1 THE SOCIAL CLASS

THE FIGHT FOR PUBLIC SPACE

1.2 GENDER IN RECONSTRUCTION

1.3 SAFE SPACES

II THE OWN BODY

III THE FOREIGN BODY

CONCLUSIONS

INTRODUCTION

Yo

In the world of sport, the narrative of calisthenics is presented as a dance between body and space, where strength and grace merge in a passionate embrace. For LGBT people, this physical art is much more than just movement; it is a form of expression that challenges stereotypes and embodies the struggle for authenticity in a distorted world.

Calisthenics weaves a deep connection between the body and the mind. Every push-up, every jump, and every movement is an expression of power and freedom. In a world where we are often told to fit into predefined molds, calisthenics allows us to challenge those norms and embrace the diversity of our identities.

Calisthenics is more than just a form of exercise, however; it is a celebration of sensuality and eroticism in motion. Each fluid, controlled movement is like a poem in which the body inscribes its story. The intimate connection between body and mind becomes a symphony of desire and authenticity.

For LGBT people, calisthenics becomes an act of self-affirmation and a manifestation of self-confidence. In a world that has often told them they don’t fit in or that they must hide their true identity, calisthenics becomes a refuge where they can be authentic and powerful.

Through calisthenics, we learn to love and accept our bodies as they are. We relearn to celebrate our differences and challenge the expectations imposed by society. Each movement is an act of courage and self-acceptance, a reminder that our identity and our body are beautiful and worth celebrating.

In a world that often restricts the expression and eroticism of LGBT people, calisthenics offers a space to explore sensuality in a safe and liberating way. Each movement is an expression of self-love and a reminder that desire and personal safety are fundamental rights.

In short, calisthenics becomes a means for LGBT people to come to terms with their bodies, celebrate their sensuality, and empower themselves in a world that often dictates that nothing is enough. This is a way of telling the world that if we have an identity, our bodies deserve to be celebrated and respected. In every movement, in every push-up, in every jump, we will find the strength to be authentic and live our lives with pride.

II

This writing is an individual work, although it comes from the collective experience of the @barraslgbtmx group and only reflects the sensitive experience of Alex Rodríguez as one of the leaders of barraslgbtmx, with his hermeneutical nuances typical of intersectionality, in which there are facts and we can also reinterpret them.

This document aims to inform and transmit those fragments of reality that make up the life structure of someone who lives leisure in this LGBT+ group. First we will start by talking about the space where it developed, its different modalities and configurations, and then we will move on to talk about our body, its versions, and above all, the best version. Then we will move on to the experience of someone else's body and we will finish with reflections on the cultural, sporting and artistic expressions that transform community spaces into safe spaces, where there are networks of support and eroticism.

The term experience is one of the most controversial terms throughout the history of ideas, with all its aspects, religious, experiential, scientific, philosophical, but also belonging to the domain of everyday life, it frames us in a receptive capacity of the bodies but above all inventive, of modalities of reception and creation. For this reason, dogma often feeds and aligns but also impoverishes experience.

Today we will talk about the erotic experience, a tactile recapitulation of my memories and my expectations. Leisure, recreation, leisure or entertainment? Any of these words could indicate what kind of activity it is about. For me, it will always be a memory of leisure, of compensating and measuring the leisure deficit for diverse and intersectional youth, which unfortunately for us there will always be more bars than gyms.

Yo

THE COLLECTIVE BODY

1.1 THE SOCIAL CLASS

This city will always be a big circus, with its various characters, clowns and other characters, but also its beautiful acrobats. It is a place where risk is controlled, but, above all, it is an aesthetic manifestation, which envelops us and crushes us, the urban style.

If I had something to tell, I would relate the story of my own body: its pleasures and ailments, and in this circus of masochism, a narrative of sensitive memory, a story of erotic memories, a record of united bodies, building affections not only on the bodies, but in the spirit that constantly inhabits this human creature.

The safe space, the experience of our own and other people's bodies, and the eroticism in @barraslgbtmexico evoke anthropological reminiscences of our first encounters. Public spaces become our places of encounter and expression. The story of my body, of how it reached its best version thanks to physical culture, is a narrative of self-knowledge and perception.

However, this has always been a struggle. A struggle for space, a struggle for the right to our city, which we walk through daily, but which does not always belong to us. The city does not only belong to those who inhabit it, but above all to those who walk through it. This is a constant struggle for public space, where social interactions take place. Members of the LGBT community often face discrimination and stigma in these public spaces. This can manifest itself in subtle ways, such as contemptuous glances, or more obviously, such as verbal harassment or even physical assaults. The city is based on an exclusionary logic on many occasions, especially in areas subject to gentrification. The experience of the street and the city will always be marked by this exclusionary logic in our modern cities. They are memories of what the city means, and we are always fighting for the right to the city from a dissident perspective, fighting for the freedom of bodies.

In the city, there are two logics: either you fit in or you don’t. Sometimes there is a lack of ethics in relationships, but there is always an aesthetic, although it is often impoverished by what we call “neoliberalism” today. It is an aesthetic that focuses on the urban and the youthful. Many LGBT people have experienced exclusion in sporting groups due to their sexual orientation or gender identity. This can lead to marginalisation and a lack of opportunities in the sporting field. Inequality persists in sport in terms of access, recognition and opportunities for LGBT people, resulting in gaps in sporting participation and success.

The fight for public space always goes against the logic of the market and even of the institution. Citizens appropriate public space, people work on it and inhabit it, despite everything. In the case of public gyms, small urban oases, all social dynamics are reflected. They are located everywhere in the city, but they vary in dynamics. Those near the center often bring together people of different nationalities, colors, flavors and stories. They tend to be more inclusive, even if they seem imperceptible. Gyms on the periphery are often more homophobic or less familiar with diversity, particularly with men who have relationships with men and, rarely, with transgender people.

Despite these differences, when bodies share a space, the body itself becomes desire and representation. Above all, it becomes a desire, a desire that develops in culture and is relative to each society.

In prisons, overcrowded with innocent or guilty people, free time and testosterone abound. Many, especially men, engage in barbell training or physical activity in these spaces of confinement. In public gyms, these dynamics are repeated. Inequality is reflected in the ability to pay for a place with an instructor and in the choice to train in a place without schedules or fees, but with a strong motivation to get away from crime, substance abuse or harmful behavior. Without stigmatizing or romanticizing, many people deprived of liberty find in public gyms a place for transformation.

The context in the city or suburb where you train makes a huge difference to the quality and type of space available. Some are well designed, while others are run down. Some even have extra facilities such as drinking fountains, while others lack a firm floor or are littered with waste from other gyms. Although we are all theoretically equal before the law, in practice, we are very different before the market, as are our bodies. Often, our bodies are valued without regard to our desires, and this brings its own challenges. Aesthetics books claim that desire comes from the body, but wanting is influenced by culture and is therefore relative to what we were taught was positive or appropriate. This creates fictitious but meaningful expectations in our lives, and contributes to the neoliberalism of bodies. The pressure to conform to unrealistic body standards is further emphasised by the focus on appearance and commercialisation in sport. Sports groups can play a pivotal role in the social reintegration of LGBT people, providing a sense of community and belonging.

1.2 GENDER IN RECONSTRUCTION

As I mentioned earlier, bars are mostly populated by men, or rather, by certain forms of masculinity. Many of them experience oppressions related to their race in various ways. Many still cling to the patriarchal paradigm by presenting hyper-masculinized bodies filled with testosterone, bodies that carry their own weight, that embody desires and longings, and that also function as representations for others.

This hegemonic masculinity is their “habitus”, as Pierre Bourdieu would say. However, for those who do not conform to this hegemonic masculinity or who have gender identities different from those assigned at birth, this can be controversial. The pressure to conform to traditional masculinity can lead to hiding gender identity in the sporting arena, which makes authenticity difficult. Exploring and accepting diverse expressions of masculinity is essential in sporting groups to break stereotypes and foster inclusion.

These bodies are also visible to others and represent these masculinities, but they are also influenced by market dynamics: the market of bodies, where bodies are offered and always in demand, often emphasizing their great differences from non-masculine bodies. The experiences of those bodies that do not adhere to the norms of hegemonic masculinity are often marginalized in terms of identity and expression. In the sporting field, bodies are often considered products that must meet specific standards of beauty and performance.

1.3 SAFE SPACES

To this point, we have outlined the intersectionality that runs through our experiences as users of a predominantly male space, which often discriminates or intimidates those who do not adhere to hegemonic norms. To date, there have been no reported incidents of hate at this venue related to these grounds. In my personal opinion, this could be due to the fact that people with diverse and intersectional identities do not frequent these spaces regularly. Those who do can often go unnoticed due to masculine gender expression or because they conform to cisnormative expectations.

In the case of the insurgente bars, being a diverse place from its beginnings and hosting multiple populations, coexistence becomes more fluid, and many people feel comfortable training here. Even homeless people can find their place in this space. Here, we reflect on the importance of spaces, on whether we feel comfortable in them or not, and whether we perceive them as safe or not. It is curious that sometimes we reduce the importance of physical space, when in reality, what is crucial are the social interactions that develop in these spaces. This leads us to a deeper question: what are the interpersonal conditions that allow a space to be perceived as safe? This question places us at the heart of the matter, which is how we create safe spaces through our social relationships and what role our bodies and those of others play in this process.

Safe spaces are essential for LGBT people to feel comfortable participating in sports without fear of discrimination or harassment. These spaces foster trust and active participation.

II THE OWN BODY

My own body, a body of flesh but also symbolically constructed through what I have learned and what my parents and ancestors have transmitted to me. Erotic memories of my experiences and affections. Some thinkers, such as Amartya Sen or Muhammad Yunus, maintain that one of the first steps for any individual is to overcome hunger, and I consider their expression appropriate, given that, due to numerous circumstances, especially administrative, hunger and malnutrition continue to be problems throughout the world.

In my personal case, when I began my body empowerment process, I was facing insecurities and was somewhat malnourished; over time, this changed. It was a transition towards full possession of my body, with all its facets, developing strength, proprioception, resistance and elasticity, which are also metaphors for my mentality, its strength, its resistance and, above all, its ideals.

Proprioception and body awareness are essential for both sporting performance and self-acceptance. Physical and mental strength play a vital role in sport, and LGBT people often demonstrate great resilience when facing additional challenges. My physical development evolved alongside my mental development. Effort and consistency in my lifestyle, routine and habits created a solid foundation from which I was able to grow. This provided me with a personal security that spans a variety of areas and also motivated me when I was able to create these moments. Here, too, there is the notion of reaching the best version of ourselves, both in this world and in all possible ones.

When you begin to have this physicality, you are more likely to be accepted in these spaces, as those who attend them are there to train and socialize, but they are also there to show off their bodies and compete with others, regardless of their gender. The word “kallos” (beauty) and “sthenos” (strength) tell us a lot about the essence of this sport. Personal safety is crucial to the well-being of LGBT people in sports groups. Effort and repetition are fundamental components to achieving sporting and personal goals. Taking ownership of our own body and working towards its best version reflects the self-acceptance and empowerment of LGBT people in sport.

III THE FOREIGN BODY

We say that showing one's body is something natural. From there, we always consider the bodies of others not only as objects, but above all as subjects with whom we relate and interact. Coexistence in these spaces is generally centered on training, but it is natural that we admire the worked bodies of others. Even heterosexual people, without realizing it, also express their homosexual attraction by praising the bodies of others or by training in physical proximity, body to body.

For intersectional or LGBT people, the experience is different. We have a higher level of sensitivity and understanding. Some studies, such as that of Dr. Adalberto Campo-Arias on “Sexual Orientation and Social Anxiety Disorder: A Systematic Review,” indicate a high prevalence of mental illness in our community, and as in any relationship, it tends to generate conflict, according to Pichon-Rivière’s perspective. Therefore, our connections with the bodies of others and the relationships we form often tend towards conflict, and it is our responsibility to direct them towards more stable relationships.

In groups of diverse or intersectional people, coexistence can take on different nuances. Sometimes, it tends towards conflict, while at other times, we organize ourselves and provide mutual support. In the @barraslgbtmexico group, I have always advocated for orienting the discourse towards a more positive vision.

While exercise is a hedonistic activity, it is not limited to that. Some, when marketing this idea, may think that doing sport, physical activity or leisure is only about looking good or showing off. However, its deeper meaning goes beyond that, contributing to even spiritual well-being. It is a hedonism of the body and pleasure, closer to Epicureanism than to liberalism. In this context, an opportunity arises where idealism still makes sense, where we strive for what is eternal and meaningful: self-love. Bonding with other bodies in sporting groups can lead to meaningful connections and lasting friendships. Conflicts and struggles around discourse and identity are common in sport, and the LGBT community often works to redefine existing narratives.

However, it’s not all negative. I like to call “partnering” the bonds that are formed within groups of diverse people, like in @barraslgbtmexico, where we support each other, weave networks and ties, and also work together. Hedonistic idealism highlights pleasure and personal satisfaction in sport. Sexual freedom and interpersonal relationships are fundamental elements in the lives of LGBT people in sports groups. Eroticism in sports groups can be explored and celebrated as a valid part of the experience.

Of course, the real reason we all go to these places is because we seek recognition from and towards others. It is an authentic encounter, something that is lacking in our modern digital societies, where everything is ephemeral, according to Zygmunt Bauman's metaphor. This recognition, in my opinion, has an erotic nature. This erotic intimacy places us on an emotional second plane, where we experience closeness or distance with others. Our certainties or prejudices also emerge and guide our behaviors according to our beliefs and wounds related to sexual freedom.

In these groups, we not only support and organize each other, but we also experience eroticism in various ways, in couples, threesomes and other combinations, sexual or not. We become polyamorous or polygamous, but always with respect and care for ourselves and others. This is not just a love story, but the constant movement of affection between bodies and groups. Here, the ancient myth of the Theban battalion is reborn, where love and war are not incompatible, and, above all, in war, loving each other is essential to take care of each other and accompany each other.

Let us remember that as an LGBT community we have always been relegated to certain places in the city, in society or in the professions. Whether in public or private spaces, the night is a place we have occupied for decades. Now, we also inhabit the twilight in the Zona Rosa. Neither red nor white, but pink like our intersectionality.

This also raises the question that activities should not be limited to the night and hidden places. By bringing sexuality into public and private spaces, we are faced with challenges and dangers related to sexual intimacy. Sex in public spaces and cruising are phenomena that require discussion and understanding in the context of sporting groups.

As the romantics would say, “among a thousand flashes, the most intimate and transparent part of me shines in the distance.” When we manage to see the higher values of eroticism in others, we connect and communicate from within ourselves to others, which today we might call “self-love.” Self-love and love for others in relationships can lead to self-acceptance and mutual support.

CONCLUSIONS

Eroticism in sport represents a form of creative freedom that transcends the limitations imposed by society. Calisthenics, in particular, plays a significant role in personal empowerment and the collective eroticism of intersectionalities. It is not enough to say, I have been here to say that I have already experienced it, it goes without saying that the richness that lies in the ocean of experience will never be exhausted, neither idealism nor empiricism, only honesty towards our experience and towards our collective eroticism of intersectionalities.

LGBT sports groups bring much more than just a physical dimension; they also foster a mindset of vital creativity, shared dreams and ideals, mutual support, and a deep love and eroticism among their members. These bodies, which have appropriated matter and recycled not only their emotions but also their environment, have contributed to the well-being of their neighborhoods, communities, and villages. Together, we forge the future and deliver the evolution of our bodies.

In this journey through the experiences of the LGBT community in sports groups, it is clear that the struggle for inclusion, self-acceptance and authenticity is fundamental. Despite the challenges they face, the community demonstrates incredible resilience and determination to continue moving forward in their passion for sports and recreation.

In a world where gender stereotypes and social inequalities persist, idealism becomes a beacon of hope. Idealism reminds us that we can build a more inclusive and equitable future, where every individual can express themselves and fully participate in the sport they love, regardless of their sexual orientation or gender identity.

It is important that we continue to challenge norms, promote equality and create safe spaces for everyone to enjoy sport, physical culture and art in their most authentic form. The passion and dedication of the LGBT community in sporting groups, where we support and organise each other, is a powerful reminder that each of us has the ability to inspire positive change and leave a lasting mark on the world.

So, let us go on, and until dignity becomes a habit, let us fight for what we love, let us challenge barriers and defend a world where idealism is a tangible reality that guides our ways of life. Because every step we take towards equality and inclusion brings us a little closer to a future in which we can all burn brightly.