VALERIE-X

 

 Valerie

fem. proper name, French, from Latin Valeria, fem. of Valerius, name of a Roman gens, from valere "to be strong" (from PIE root *wal- "to be strong").

 

"I don't know who you are. Please believe. There is no way I can convince you that this is not one of their tricks. But I don't care. I am me, and I don't know who you are, but I love you.

I have a pencil. A little one they did not find. I am a women. I hid it inside me. Perhaps I won't be able to write again, so this is a long letter about my life. It is the only autobiography I have ever written and oh God I'm writing it on toilet paper.

I was born in Nottingham in 1957, and it rained a lot. I passed my eleven plus and went to girl's Grammar. I wanted to be an actress.

I met my first girlfriend at school. Her name was Sara. She was fourteen and I was fifteen but we were both in Miss. Watson's class. Her wrists. Her wrists were beautiful. I sat in biology class, staring at the picket rabbit foetus in its jar, listening while Mr. Hird said it was an adolescent phase that people outgrew. Sara did. I didn't.

In 1976 I stopped pretending and took a girl called Christine home to meet my parents. A week later I enrolled at drama college. My mother said I broke her heart.

But it was my integrity that was important. Is that so selfish? It sells for so little, but it's all we have left in this place. It is the very last inch of us. But within that inch we are free.

London. I was happy in London. In 1981 I played Dandini in Cinderella. My first rep work. The world was strange and rustling and busy, with invisible crowds behind the hot lights and all that breathless glamour. It was exciting and it was lonely. At nights I'd go to the Crew-Ins or one of the other clubs. But I was stand-offish and didn't mix easily. I saw a lot of the scene, but I never felt comfortable there. So many of them just wanted to be gay. It was their life, their ambition. And I wanted more than that.

Work improved. I got small film roles, then bigger ones. In 1986 I starred in "The Salt Flats." It pulled in the awards but not the crowds. I met Ruth while working on that. We loved each other. We lived together and on Valentine's Day she sent me roses and oh God, we had so much. Those were the best three years of my life.

In 1988 there was the war, and after that there were no more roses. Not for anybody.

In 1992 they started rounding up the gays. They took Ruth while she was out looking for food. Why are they so frightened of us? They burned her with cigarette ends and made her give them my name. She signed a statement saying I'd seduced her. I didn't blame her. God, I loved her. I didn't blame her.

But she did. She killed herself in her cell. She couldn't live with betraying me, with giving up that last inch. Oh Ruth. . . .

They came for me. They told me that all of my films would be burned. They shaved off my hair and held my head down a toilet bowl and told jokes about lesbians. They brought me here and gave me drugs. I can't feel my tongue anymore. I can't speak.

The other gay women here, Rita, died two weeks ago. I imagine I'll die quite soon. It's strange that my life should end in such a terrible place, but for three years I had roses and I apologized to nobody.

I shall die here. Every last inch of me shall perish. Except one.

An inch. It's small and it's fragile and it's the only thing in the world worth having. We must never lose it, or sell it, or give it away. We must never let them take it from us.

I don't know who you are. Or whether you're a man or a woman. I may never see you or cry with you or get drunk with you. But I love you. I hope that you escape this place. I hope that the world turns and that things get better, and that one day people have roses again. I wish I could kiss you.

Valerie

X

from V for Vendetta

Written by Alan Moore.

Art by David Lloyd.  

Glory

"Quitting my day job and starting my life as a writer was a tremendous risk. 

It was a 

Fool's Leap. 

A Shot in The Dark. 

But, anything of any value in our lives, whether that be a career, a work of art, a relationship, will always start with such a leap. 

And in order to be able to make it, you have to put aside the 

Fear of Failing 

and the 

DESIRE of SUCCEEDING. 

You have to do these things completely purely, Without Fear 

Without Desire. 

Because things that we do without Lust of Result are the purest actions that we shall ever take."

- Alan Moore

The Catholic doctrine on this subject is defined by the Council of Florence (see Denzinger, 588). (See CREATION; GOOD.)

Human glory

To enjoy glory before Men is to be known and honoured on account of one's character, qualities, possessions, position, or achievements, real or imaginary. 

The moral question arises, is the desire and pursuit of this glory lawful? The doctrine on the subject is succinctly stated by St. Thomas (II-II, Q. cxxxii). 

Posing the question whether the desire of glory is sinful, he proceeds to answer it in the following sense: Glory imports the manifestation of something which is estimated honourable, whether it be a spiritual or a corporal good. Glory does not necessarily require that a large number of persons shall acknowledge the excellence; the esteem of a few, or even of oneself, may suffice, as, for example, when one judges some good of his own to be worthy of praise. That any person esteem his own good or excellence to be worthy of praise is not in itself sinful; nor, in like manner, is it sinful that we should desire to see our good works approved of men. "Let your light shine before men, that they may see your good works" (Matthew 5:16). Hence the desire of glory is not essentially vicious.

But a vain, or perverse desire for renown, which is called vainglory, is Wrong; desire of glory becomes perverse,

• when one seeks renown because of something not really worthy; 
• when one seeks the esteem of those whose judgment is undiscriminating; 
• when one desires glory before men without subordinating it to righteousness.

Vainglory may become a deadly sin, if one seek the esteem of Men for something that is incompatible with the reverence due to God; 

or when the thing for which one desires to be esteemed is preferred in one's affections before God; 

or again, when the judgment of Men is sought in preference to the judgment of God, as was the case with the Pharisees, who "loved the glory of men more than the glory of God" (John 12:43). 

The term "vainglory" denotes not alone the sinful act, but also the vicious habit or tendency engendered by a repetition of such acts. 

This habit is ranked among the capital sins, or, more properly vices, because it is prolific of other sins, viz., 

• disobedience, 
• boastfulness, 
• hypocrisy, 
• contentiousness, 
• discord, and 
• a presumptuous love of pernicious novelties in moral and religious doctrine.

Hollande

"[Anti-Semitism] maintains conspiracy theories that spread without limits. Conspiracy theories that have, in the past, led to the worst "(...)" [The] answer is to realize that conspiracy theories are disseminated through the Internet and social networks. Moreover, we must remember that it is words that have in the past prepared extermination. 

We need to act at the European level, and even internationally, so that a legal framework can be defined, and so that Internet platforms that manage social networks are held to account and that sanctions be imposed for failure to enforce" 

President François Hollande

Remarks at the Shoah Memorial

January 27 2015 

Charlie Hebdo was founded in 1960 by former (Vichy) French State Bureaucrats to attack (with Satire) General DeGaulle and his Third Force and Algeria policies.

They are Fascists. 

Social Fascists.

Magick and The Bard

"There is some confusion as to what magic actually is. I think this can be cleared up if you just look at the very earliest descriptions of magic. Magic in its earliest form is often referred to as “the art”.  I believe this is completely literal.  I believe that magic is art and that art, whether it be writing, music, sculpture, or any other form is literally magic.  Art is, like magic, the science of manipulating symbols, words, or images, to achieve changes in consciousness.  The very language about magic seems to be talking as much about writing or art as it is about supernatural events.  A grimmoir for example, the book of spells is simply a fancy way of saying grammar.  Indeed, to cast a spell, is simply to spell, to manipulate words, to change people's consciousness.   And I believe that this is why an artist or writer is the closest thing in the contemporary world that you are likely to see to a Shaman. 

 I believe that all culture must have arisen from cult.  Originally, all of the faucets of our culture, whether they be in the arts or sciences were the province of the Shaman.  The fact that in present times, this magical power has degenerated to the level of cheap entertainment and manipulation, is, I think a tragedy.  At the moment the people who are using Shamanism and magic to shape our culture are advertisers.   Rather than try to wake people up, their Shamanism is used as an opiate to tranquilize people, to make people more manipulable.  Their magic box of television, and by their magic words, their jingles can cause everyone in the country to be thinking the same words and have the same banal thoughts all at exactly the same moment.  

In all of magic there is an incredibly large linguistic component.  The Bardic tradition of magic would place a bard as being much higher and more fearsome than a magician.  A magician might curse you.  That might make your hands lay funny or you might have a child born with a club foot.  If a Bard were to place not a curse upon you, but a satire, then that could destroy you.  If it was a clever satire, it might not just destroy you in the eyes of your associates; it would destroy you in the eyes of your family.  It would destroy you in your own eyes.  And if it was a finely worded and clever satire that might survive and be remembered for decades, even centuries.  Then years after you were dead people still might be reading it and laughing at you and your wretchedness and your absurdity.  Writers and people who had command of words were respected and feared as people who manipulated magic.  In latter times I think that artists and writers have allowed themselves to be sold down the river.  They have accepted the prevailing belief that art and writing are merely forms of entertainment.  They’re not seen as transformative forces that can change a human being; that can change a society.  They are seen as simple entertainment; things with which we can fill 20 minutes, half an hour, while we’re waiting to die.  It’s not the job of the artist to give the audience what the audience wants.  If the audience knew what they needed, then they wouldn’t be the audience.  They would be the artists.  It is the job of artists to give the audience what they need.  "

-Alan Moore

The Illusion of Free Speech

"[Anti-Semitism] maintains conspiracy theories that spread without limits. Conspiracy theories that have, in the past, led to the worst "(...)" [The] answer is to realize that conspiracy theories are disseminated through the Internet and social networks. Moreover, we must remember that it is words that have in the past prepared extermination. 

We need to act at the European level, and even internationally, so that a legal framework can be defined, and so that Internet platforms that manage social networks are held to account and that sanctions be imposed for failure to enforce" 

President François Hollande

Remarks at the Shoah Memorial

January 27 2015 

"The Bardic tradition of magick would place a bard as being much higher and more fearsome than a magician.  A magician might curse you.  That might make your hands lay funny or you might have a child born with a club foot.  

If a Bard were to place not a curse upon you, but a satire, then that could destroy you.  

If it was a clever satire, it might not just destroy you in the eyes of your associates; it would destroy you in the eyes of your family.  It would destroy you in your own eyes.  

And if it was a finely worded and clever satire that might survive and be remembered for decades, even centuries.  

Then years after you were dead people still might be reading it and laughing at you and your wretchedness and your absurdity.  

Writers and people who had command of words were respected and feared as people who manipulated magic. "

- Alan Moore

French President François Hollande has condemned the violence, calling France’s commitment to freedom of expression "non-negotiable".

“There are tensions abroad where people don’t understand our attachment to freedom of speech,” Hollande said.

Image of a French police officer wearing a kepi at the Pithiviers deportation camp. 

This shot was censored in the original version of the film, Night and Fog (1955)

Image of a French police officer at the Pithiviers deportation camp. 

His kepi has been obscured by a wooden beam, at the behest of the French film censors. 

This shot appeared in the original version of the film Night and Fog (1955)

I Quote The Enemy:

"After the film was complete, producer Dauman told Resnais that he was "delighted to have produced the film", but that he guaranteed that "It will never see a theatrical release".

In December 1955, French censors wanted some scenes cut from Night and Fog.

The end of the film shows scenes of bodies being bulldozed into mass graves. These were considered too violent to be allowed in the film. Another point of contention was that Resnais had included photographs of French officers guarding a detention center, operated by the Vichy government and located in central France, where Jews were gathered before Deportation. 

This scene prompted a call demanding that the shot be cut because it "might be offensive in the eyes of the present-day military".

Resnais resisted this censorship, insisting that images of collaboration were important for the public to see.

When Resnais refused to cut the scene with the officer, the censors pressured that they would cut off the last ten minutes of his film.

Finally, to compromise, Resnais stated that obscuring the scene wouldn't change the meaning of the film to him, and he painted a beam that obscured the képi the officer was wearing.

In exchange, Resnais would be allowed to show the bodies at the end of the film, which was restored to its original form for a 2003 DVD release.

The second act of censorship in the film was a huge scandal with the German embassy in France asking for the film to be withdrawn from the Cannes Film Festival.

The French press reacted against the proposed withdrawal, noting that Cayrol and Resnais were very cautious in defining the difference between the Nazi criminals and the German people.

Articles were written in French magazines including Libération and L'Humanité, protesting any censorship of the film at Cannes.

One of the few writers who supported the withdrawal, Jean Dutourd, felt that Auschwitz and other concentration camps should be forgotten."

Dieudonne is living under daily threat of death from the French Branch of the Jewish Defence League (JDL) - recognised as so fascist that they are banned in the United States, and in Israel, following a failed assassination attempt on Congressman Darryl Issa (R-Ca.) in 2002.

But not in France.

Goddamn Vichyssoises...

LAW No 90-615 to repress acts of racism, anti-semitism and xenophobia (1990)

MODIFICATIONS OF THE LAW OF JULY 29, 1881 ON THE FREEDOM OF THE PRESS Art 8. - Article 24 of the Law on the Freedom of the Press of 29 July 1881 is supplemented by the following provisions: In the event of judgment for one of the facts envisaged by the preceding subparagraph, the court will be able moreover to order: Except when the responsibility for the author of the infringement is retained on the base for article 42 and the first subparagraph for article 43 for this law or the first three subparagraphs for article 93-3 for the law No 82-652 for July 29, 1982 on the audio-visual communication, the deprivation of the rights enumerated to the 2o and 3o of article 42 of the penal code for imprisonment of five years maximum;

Art 9. – As an amendment to Article 24 of the law of July 29, 1881 on the freedom of the press, article 24 (a) is as follows written: <<Art. 24 (a). - those who have disputed the existence of one or more crimes against humanitysuch as they are defined by Article 6 of the statute of the international tribunal military annexed in the agreement of London of August 8, 1945 and which were a carried out either by the members of an organization declared criminal pursuant to Article 9 of the aforementioned statute, or by a person found guilty such crimes by a French or international jurisdiction shall be punished by one month to one year's imprisonment or a fine.

Art 13. - It is inserted, after article 48-1 of the law of July 29, 1881 on the freedom of the press, article 48-2 thus written: <<Art. 48-2. - publication or publicly expressed opinion encouraging those to whom it is addressed to pass a favourable moral judgment on one or more crimes against humanity and tending to justify these crimes (including collaboration) or vindicate their perpetrators shall be punished by one to five years' imprisonment or a fine.

In France, the Gayssot Act, voted for on July 13, 1990, makes it illegal to question the existence of crimes that fall in the category of crimes against humanity as defined in the London Charter of 1945, on the basis of which Nazi leaders were convicted by the International Military Tribunal at Nuremberg in 1945-46. 

When the act was challenged by Robert Faurisson, the Human Rights Committee upheld it as a necessary means to counter possible antisemitism. 

In 2012, the Constitutional Council of France ruled that to extend the Gayssot Act to the Armenian Genocide denial was unconstitutional because it violated the freedom of speech.

Interesting that the court ruled that Armenian Genocide Denial is an issue of "personal expression" (I.e. "Art"), rather than "freedom of speech" (dissemination of information) - the clear implication being that if you are conscious that you are MASSIVELY LYING about something that matters to relatively few people, that's protected speech and cannot be messed with, whereas telling the uncomfortable truth about an unpalatable truth that daily impacts on millions of lives in the Middle East and beyond assumes the mantle of State Secrecy.

Who understands The French, after all...?

On 23 December 2013, French President François Hollande said "We will act, with the government led by prime minister Jean-Marc Ayrault, to shake the tranquility which, under the cover of anonymity, facilitates shameful actions online. But also we will fight against the sarcasm of those who purport to be humorists but are actually professional anti-Semites."

In a statement on 27 December 2013, France's Interior Minister Manuel Valls said he would consider "all legal means" to ban Dieudonné's "public meetings," given that he "addresses in an obvious and insufferable manner the memory of victims of the Shoah."

JORF n° 0162 du 14 juillet 1990 page 8333 

LOI 

Loi n° 90-615 du 13 juillet 1990 tendant à réprimer tout acte raciste, antisémite ou xénophobe 

NOR: JUSX9010223L

ELI: Non disponible 

L'Assemblée nationale et le Sénat ont délibéré,
L'Assemblée nationale a adopté,
Le Président de la République promulgue la loi dont la teneur suit:

Art. 1er. - Toute discrimination fondée sur l'appartenance ou la non-appartenance à une ethnie, une nation, une race ou une religion est interdite.
L'Etat assure le respect de ce principe dans le cadre des lois en vigueur.

Art. 2. - Le 21 mars de chaque année, date retenue par l'Organisation des Nations Unies pour la Journée internationale pour l'élimination de toutes les formes de discrimination raciale, la Commission nationale consultative des droits de l'homme remet au Gouvernement un rapport sur la lutte contre le racisme. Ce rapport est immédiatement rendu public.

TITRE Ier

MODIFICATIONS DU CODE PENAL

Art. 3. - Il est inséré, après l'article 51 du code pénal, un article 51-1 ainsi rédigé:
<<Art. 51-1. - Dans les cas prévus par la loi, le tribunal pourra ordonner, aux frais du condamné, soit la publication intégrale ou partielle de sa décision, soit l'insertion d'un communiqué informant le public des motifs et du dispositif de celle-ci dans le Journal officiel de la République française ou dans un ou plusieurs journaux ou écrits périodiques qu'il désignera.
<<Le tribunal déterminera, le cas échéant, les extraits de la décision qui devront être publiés; il fixera les termes du communiqué à insérer.>>  

Art. 4. - Il est inséré, après l'article 187-2 du code pénal, un article 187-3 ainsi rédigé:
<<Art. 187-3. - En cas de condamnation prononcée en application des articles 187-1 ou 187-2, le tribunal pourra ordonner:

<<1o La privation des droits mentionnés aux 2o et 3o de l'article 42, pour une durée de cinq ans au plus;
<<2o L'affichage de sa décision dans les conditions prévues par l'article 51;
<<3o La publication de celle-ci ou l'insertion d'un communiqué dans les conditions prévues par l'article 51-1, sans que les frais de publication ou d'insertion puissent excéder le maximum de l'amende encourue.>>  

Art. 5. - Le dernier alinéa de l'article 416 du code pénal est abrogé.

Art. 6. - Il est inséré, après l'article 416-1 du code pénal, un article 416-2 ainsi rédigé:
<<Art. 416-2. - En cas de condamnation prononcée en application des articles 416 et 416-1, le tribunal pourra ordonner:
<<1o La privation des droits mentionnés aux 2o et 3o de l'article 42, pour une durée de cinq ans au plus;
<<2o L'affichage de sa décision dans les conditions prévues par l'article 51;
<<3o La publication de celle-ci ou l'insertion d'un communiqué dans les conditions prévues par l'article 51-1, sans que les frais de publication ou d'insertion puissent excéder le maximum de l'amende encourue.
<<Toutefois, en cas de condamnation en application des dispositions de l'article 416 relatives à l'état de santé ou au handicap, l'affichage ou la publication de la décision, ou l'insertion d'un communiqué, ne pourront comporter l'identité de la victime qu'avec son accord ou celui de son représentant légal.>> 

TITRE II

MODIFICATIONS DE LA LOI DU 29 JUILLET 1881

SUR LA LIBERTE DE LA PRESSE

Art. 7. - Il est inséré, après l'article 13 de la loi du 29 juillet 1881 sur la liberté de la presse, un article 13-1 ainsi rédigé:
<<Art. 13-1. - Le droit de réponse prévu par l'article 13 pourra être exercé par les associations remplissant les conditions prévues par l'article 48-1, lorsqu'une personne ou un groupe de personnes auront, dans un journal ou écrit périodique, fait l'objet d'imputations susceptibles de porter atteinte à leur honneur ou à leur réputation à raison de leur origine ou de leur appartenance ou de leur non-appartenance à une ethnie, une nation, une race ou une religion déterminée.
<<Toutefois, quand la mise en cause concernera des personnes considérées individuellement, l'association ne pourra exercer le droit de réponse que si elle justifie avoir reçu leur accord.
<<Aucune association ne pourra requérir l'insertion d'une réponse en application du présent article dès lors qu'aura été publiée une réponse à la demande d'une des associations remplissant les conditions prévues par l'article 48-1.>>  

Art. 8. - L'article 24 de la loi du 29 juillet 1881 sur la liberté de la presse est complété par les dispositions suivantes:
<<En cas de condamnation pour l'un des faits prévus par l'alinéa précédent, le tribunal pourra en outre ordonner:
<<1o Sauf lorsque la responsabilité de l'auteur de l'infraction est retenue sur le fondement de l'article 42 et du premier alinéa de l'article 43 de la présente loi ou des trois premiers alinéas de l'article 93-3 de la loi no 82-652 du 29 juillet 1982 sur la communication audiovisuelle, la privation des droits énumérés aux 2o et 3o de l'article 42 du code pénal pour une durée de cinq ans au plus;

<<2o L'affichage de sa décision dans les conditions prévues par l'article 51 du code pénal;
<<3o La publication de sa décision ou l'insertion d'un communiqué dans les conditions prévues par l'article 51-1 du code pénal, sans que les frais de publication ou d'insertion puissent excéder le maximum de l'amende encourue.>>  

Art. 9. - Il est inséré, après l'article 24 de la loi du 29 juillet 1881 sur la liberté de la presse, un article 24 bis ainsi rédigé:
<<Art. 24 bis. - Seront punis des peines prévues par le sixième alinéa de l'article 24 ceux qui auront contesté, par un des moyens énoncés à l'article 23, l'existence d'un ou plusieurs crimes contre l'humanité tels qu'ils sont définis par l'article 6 du statut du tribunal militaire international annexé à l'accord de Londres du 8 août 1945 et qui ont été commis soit par les membres d'une organisation déclarée criminelle en application de l'article 9 dudit statut, soit par une personne reconnue coupable de tels crimes par une juridiction française ou internationale.
<<Le tribunal pourra en outre ordonner:
<<1o L'affichage de sa décision dans les conditions prévues par l'article 51 du code pénal;
<<2o La publication de celle-ci ou l'insertion d'un communiqué dans les conditions prévues par l'article 51-1 du code pénal, sans que les frais de publication ou d'insertion puissent excéder le maximum de l'amende encourue.>>  

Art. 10. - L'article 32 de la loi du 29 juillet 1881 sur la liberté de la presse est complété par les dispositions suivantes:
<<En cas de condamnation pour l'un des faits prévus par l'alinéa précédent, le tribunal pourra en outre ordonner:
<<1o L'affichage de sa décision dans les conditions prévues par l'article 51 du code pénal;
<<2o La publication de celle-ci on l'insertion d'un communiqué dans les conditions prévues par l'article 51-1 du code pénal, sans que les frais de publication ou d'insertion puissent excéder le maximum de l'amende encourue.>>  

Art. 11. - L'article 33 de la loi du 29 juillet 1881 sur la liberté de la presse est complété par les dispositions suivantes:
<<En cas de condamnation pour l'un des faits prévus par l'alinéa précédent, le tribunal pourra en outre ordonner:
<<1o L'affichage de sa décision dans les conditions prévues par l'article 51 du code pénal;
<<2o La publication de celle-ci ou l'insertion d'un communiqué dans les conditions prévues par l'article 51-1 du code pénal, sans que les frais de publication ou d'insertion puissent excéder le maximum de l'amende encourue.>>  

Art. 12. - Dans le premier alinéa de l'article 48-1 de la loi du 29 juillet 1881 sur la liberté de la presse, après les mots: <<de combattre le racisme>> sont insérés les mots: <<ou d'assister les victimes de discrimination fondée sur leur origine nationale, ethnique, raciale ou religieuse>>.

Art. 13. - Il est inséré, après l'article 48-1 de la loi du 29 juillet 1881 sur la liberté de la presse, un article 48-2 ainsi rédigé:
<<Art. 48-2. - Toute association régulièrement déclarée depuis au moins cinq ans à la date des faits, qui se propose, par ses statuts, de défendre les intérêts moraux et l'honneur de la Résistance ou des déportés peut exercer les droits reconnus à la partie civile en ce qui concerne l'apologie des crimes de guerre, des crimes contre l'humanité ou des crimes ou délits de collaboration avec l'ennemi et en ce qui concerne l'infraction prévue par l'article 24 bis.>>  

TITRE III

DISPOSITIONS DIVERSES

Art. 14. - L'article 6 de la loi no 82-652 du 29 juillet 1982 sur la communication audiovisuelle est complété par un paragraphe II ainsi rédigé:
<<II. - Les associations remplissant les conditions fixées par l'article 48-1 de la loi du 29 juillet 1881 sur la liberté de la presse peuvent également exercer le droit de réponse prévu par le présent article dans le cas où des imputations susceptibles de porter atteinte à l'honneur ou à la réputation d'une personne ou d'un groupe de personnes à raison de leur origine, de leur appartenance ou de leur non-appartenance à une ethnie, une nation, une race ou une religion déterminée auraient été diffusées dans le cadre d'une activité de communication audiovisuelle.
<<Toutefois, quand les imputations concerneront des personnes considérées individuellement, l'association ne pourra exercer le droit de réponse que si elle justifie avoir reçu leur accord.
<<Aucune association ne pourra requérir la diffusion d'une réponse en application du présent article dès lors qu'aura été diffusée une réponse à la demande d'une des associations remplissant les conditions prévues par l'article 48-1 précité.>> 

Art. 15. - I. - Le deuxième alinéa de l'article 8 de la loi no 85-699 du 11 juillet 1985 tendant à la constitution d'archives audiovisuelles de la justice est complété par la phrase suivante:
<<Toutefois, la reproduction ou la diffusion, intégrale ou partielle, de l'enregistrement des audiences d'un procès pour crime contre l'humanité peut être autorisée dès que ce procès a pris fin par une décision devenue définitive.>> II. - Les procès dont l'enregistrement aura été autorisé au jour de la promulgation de la présente loi pourront être reproduits ou diffusés en suivant la procédure prévue par l'article 8 modifié de la loi no 85-699 du 11 juillet 1985 précitée.

La présente loi sera exécutée comme loi de l'Etat.

Fait à Paris, le 13 juillet 1990.

FRANCOIS MITTERRAND

Par le Président de la République:

Le Premier ministre,
MICHEL ROCARD

Le ministre d'Etat, ministre des affaires étrangères,

ROLAND DUMAS

Le garde des sceaux, ministre de la justice,
PIERRE ARPAILLANGE

Le ministre de la défense,

JEAN-PIERRE CHEVENEMENT

Le ministre de l'intérieur,
PIERRE JOXE

Le ministre de la culture, de la communication,

des grands travaux et du Bicentenaire,

JACK LANG

Le ministre délégué auprès du ministre de la culture,
de la communication, des grands travaux
et du Bicentenaire, chargé de la communication,

CATHERINE TASCA

(1) Travaux préparatoires: loi no 90-615.



Assemblée nationale:



Proposition de loi no 43;

Rapport de M. François Asensi, au nom de la commission des lois, no 1296;

Discussion et adoption le 2 mai 1990.



Sénat:



Proposition de loi, adoptée par l'Assemblée nationale, no 278 (1989-1990);

Rapport de M. Charles Lederman, au nom de la commission des lois, no 337 (1989-1990);

Discussion et rejet le 11 juin 1990.



Assemblée nationale:



Proposition de loi, rejetée par le Sénat, no 1433;

Rapport de M. François Asensi, au nom de la commission des lois, no 1488;

Discussion et adoption le 28 juin 1990.



Sénat:



Proposition de loi, adoptée par l'Assemblée nationale en deuxième lecture,

no 451 (1989-1990);

Rapport de M. Charles Lederman, au nom de la commission des lois, no 454 (1989-1990);

Discussion et rejet le 29 juin 1990.



Assemblée nationale:



Rapport de M. François Asensi, au nom de la commission mixte paritaire, no 1571.



Sénat:



Rapport de M. Charles Lederman, au nom de la commission mixte paritaire, no 456 (1989-1990).



Assemblée nationale:



Proposition de loi, rejetée par le Sénat en deuxième lecture, no 1570;

Rapport de M. François Asensi no 1572;

Discussion et adoption le 29 juin 1990.



Sénat:



Proposition de loi, adoptée avec modifications par l'Assemblée nationale en nouvelle lecture, no 458 (1989-1990);

Rapport de M. Charles Lederman, au nom de la commission des lois, no 459 (1989-1990);

Discussion et rejet le 30 juin 1990.



Assemblée nationale:

Proposition de loi, rejetée par le Sénat en nouvelle lecture, no 1574;

Rapport de M. François Asensi, au nom de la commission des lois, no 1575;

Discussion et adoption le 30 juin 1990.