This article explores the critical role of emotions and bodies in the individual dynamics of engagement as well as the construction of collective identities and action in women’s groups in the 1970s in France. Much literature on emotion work in feminist organizations has tended to discuss emotions stemming from women’s dominant socialization processes as, above all, alienating, thereby as barriers to their activism. The Movement for the liberty of abortion and birth control offers essential insights into how gendered dispositions can be primary determinants of feminist collective identity formation, and even spur innovative protest practices. With their specific organizational settings and action, some ‘dissident MLACs’ in Aix-en-Provence, Lille, Lyon and Paris – those which continued to practice abortion despite its legalization and in defiance of the 1975 law which forbade them to do so – mobilized reciprocal emotions and bodily experiences to sustain engagement and serve a political project. Drawing on a wide array of biographical interviews and archival sources centred on abortion practices, the article examines the distinctive emotion culture these groups constructed. Its anchoring in bodies, commitment to emotions like tenderness and compassion, but also domestic and relational skills consecrated a gendered repertoire of action which therefore notably appealed to women whose social properties did not predispose them to collective action.

本文探讨了情绪和身体在 1970 年代法国妇女团体的个人参与动态以及集体身份和行动的构建中的关键作用。许多关于女权主义组织中情感工作的文献倾向于讨论源自女性主导社会化过程的情感，首先是疏远，从而成为她们激进主义的障碍。堕胎和节育自由运动提供了关于性别倾向如何成为女权主义集体认同形成的主要决定因素，甚至刺激创新抗议实践的重要见解。凭借其特定的组织设置和行动，位于里尔普罗旺斯地区艾克斯的一些“持不同政见的 MLAC”，里昂和巴黎——尽管堕胎合法化并无视 1975 年禁止他们这样做的法律，他们继续进行堕胎——调动了相互的情感和身体经验来维持参与并为政治项目服务。本文借鉴了以堕胎实践为中心的大量传记访谈和档案资料，研究了这些群体构建的独特情感文化。它以身体为基础，对温柔和同情等情感的承诺，以及家庭和人际关系技巧使性别化的行动曲目成为神圣，因此特别吸引那些社会属性并不使她们倾向于集体行动的女性。本文借鉴了以堕胎实践为中心的大量传记访谈和档案资料，研究了这些群体构建的独特情感文化。它以身体为基础，对温柔和同情等情感的承诺，以及家庭和人际关系技巧使性别化的行动曲目成为神圣，因此特别吸引了那些社会属性并不使她们倾向于集体行动的女性。本文借鉴了以堕胎实践为中心的大量传记访谈和档案资料，研究了这些群体构建的独特情感文化。它以身体为基础，对温柔和同情等情感的承诺，以及家庭和人际关系技巧使性别化的行动曲目成为神圣，因此特别吸引了那些社会属性并不使她们倾向于集体行动的女性。