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HOZZÁSZÓLÁSOK
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| • Her-story avagy nőtörténet, feminizmustörténet |
Hozzászóláshoz kérjük lépj be!
moderálási alapelvek |
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| selkt-sa |
2008.12.13. 07:32 [#419] |
| milyen fura: a feminizmus mennyit köszönhet két borzasztó dolognak, a vv2-nek, meg a kommunizmusnak. a vv2 során kiderült, hogy a nők nem csak valami lúzer otthonka lények, hanem értékes munkaképes emberek, a kommunizmusban meg kifejezetten értelmes nőpolitika volt, erősítették, hogy nők is legyenek képviselők, párttagok, nem tekintették őket annyira politikailag alárendelt lénynek, mint a rendszerváltás után. minden rosszban van valami (minimális) jó. |
| | Előzmény: [#418 | subculturalgirl | 2008.12.12. 16:37] |
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| subculturalgirl |
2008.12.12. 16:37 [#417] |
http://www.metafilter.com/46408/We-Can-Do-It-the-tale-of-an-iconic-image
We Can Do It! In 1942, 17 year-old Geraldine Doyle spent a week working in a Michigan factory pressing metal as a early replacement worker for men who had gone off to war. During her brief tenure a wire photographer would take a picture of her she'd soon forget. That image -- re-imagined by J. Howard Miller while working for the Westinghouse War Production Co-Ordinating Committee -- would soon become iconic both for the war effort and for the forever changed society it fostered. Interestingly, Doyle was unware that she had been the inspiration for this great American image until 1984. She's still alive and kicking in Lansing, MI.
És a kép:
http://www.archives.gov/publications/prologue/2004/winter/images/we-can-do-it.jpg |
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| emese |
2008.12.11. 21:39 [#416] |
Volt Budapesten is egy Nok haza. De annak egeszen mas volt hasznalata. Elsosorban nagyon gazdag hazban lett a pincebe beleteve. Ez magaban nem mondta a noknek,hogy gyertek ide, itt van sisterhood. csak azt mondta, nezzetek csak, a mi rendszerunk tamogatja a noket, nicsak, a pincebe lehet gyulekezni.meg is bukott. Egy Nok Hazanak nem lenne szabad sokba kerulni, kell talalni valamit ami olcso, es ott kell elkezdeni. ha nincsen a nokben az akarat hogy legyen, akkor ugy se szamit. De ha van akkor osszeadnak erte ami kell. Most az EU is tamogatja a nok ugyet. De nem szabad pincekben lenni, mert ott az ember deprimalt lesz.
feszultseg??? Marhasag. Sose volt ilyen. Bad fortunetelling.
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| SHARK |
2008.12.11. 15:05 [#415] |
| Womens center csak feszültséget szülne, és semmi gyakorlati haszna sincs. Jó, hogy itt még nincsenek ilyenek. Így is teljesen kifordult már a természet rendje, hát még ha politikai töltést is adnának az egész alá...borzalom! |
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| subculturalgirl |
2008.12.11. 12:15 [#414] |
Academic szempontból valóban abszolút szerencsés vagyok, mert az SZTE Angol-Amerikai Intézete viszi a pálmát - itt nem megkérdőjelezett a feminista vagy gendertudatos attitűd, itt egy oktató se fog kiröhögni, elmarasztalni érte. Ha látom, hogy máshol ez nem ilyen egyértelmű, még inkább örülök, hogy itt lehetek.
De az aktivitás Mo-n nagyon gyerekcipőben jár. Sok gender oktató olyan benyomást kelt bennem, mintha nem akarna leszállni a katedráról az "utcára", nehogy piszkos legyen a ruhája... :S Magánéletben, közvetlen környezetükben példamutatók, de a társadalmi aktivitás nem érdekli többségüket. (Bárcsak tévednék!) |
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| emese |
2008.12.10. 19:05 [#413] |
| subculturegirl, en is irigyellek. Hogy otthon a sajat nyelveden tudtal tanulni. DE amit en egyenlo erteknek talaok az hogy ha van egy Womens center, ahol a nok bejarhatnak, beszelgetnek, es akik ott vannak hallgtajak oket. En ettol lettem feminista. Practikalis okokbol. Nalunk viszont ez a practikalis ut sajnos egy par decade utan megszunt. Most megint csak a academia viszi tovabb a zaszlot, es a polikai nok, akik a NOW ban activak. |
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| subculturalgirl |
2008.12.10. 01:42 [#412] |
Emese, ezek nagyon jók!
Dr. Joó Máriához több kurzusra is volt szerencsém járni, mert Szegeden is tanított - az első, a Simone de Beauvoir-ról szóló fontos mérföldkő volt a feministává válásom útján. :)
Bárcsak én is inspriálnék hasonló módon 1-2 hallgatót minimum. Annyira szeretném elérni, hogy akkor is a fejükben maradjanak gondolatok, miután kimentek az órámról, netán már nem is járnak hozzám kurzusra, netán-netán az egyetemet is elvégezték... Ha 1 is feminista lesz, ill. férfiként kritikusabban közelíti a hegemón maszkulinitást, már megérte, én úgy vagyok vele.
Csak az a baj, hogy egy egyetemi oktató nem mindig tudhatja, kiket inspirált, és milyen irányban. Dr. Szabó Tibornak pl. biztos fogalma sincs arról, hogy az óráinak (olyan jók voltak, hogy reggel 8ra önként és dalolva mentem mint a kisangyal, és ez nálam nagy szó volt ám!) és a vizsgán történő biztatásának mekkora szerepe volt abban, hogy filó szakos is lettem. |
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| emese |
2008.12.09. 20:05 [#411] |
| Ez is a magyar feminista mozgalomrol szol. |
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| emese |
2008.12.09. 20:02 [#410] |
XII IAPh Symposium
International Association of Women Philosophers
Rome, august 31– september 3 2006
http://host.uniroma3.it/dipartimenti/filosofia/Iaph/english/schedule.htm
Dr. Maria Joó (PhD)
Eötvös Lorand University (ELTE) Budapest, Dept. of Philosophy
Hungary
Mail: joo_maria@ludens.elte.hu
http://minerva.ludens.elte/joo
The unity of thinking and social experience in Hungarian transition
I will concentrate on one powerful idea of the Symposium in Rome namely that discourses embedded in experience often have transformative power. I could never accept the sharp divide between academy and social space, being a university professor myself, engaged in social activities outside of academia during the great transformation in our society from 1988 on. When we joined the international community of feminist theory around those years we learned about a cleft to be bridged between academics and grass-route activists (the case in the US etc.) My experience has shown that I can make use of my social activities when teaching courses in philosophy on sexual difference and vice versa: my theoretical work could eventually influence young people willing to transform society - at least I hope so.
1. A personal story: from trade union to feminism
So starting from oneself – another central idea of the symposium mostly neglected in theory- I was among the founders of the first independent trade union in Hungary in 1988, the Democratic Trade Union of Scientific Workers (TDDSZ in Hungarian). I became one of its representatives in the international trade union movement and during the next three years, I spent nearly all of my time - beside my university obligations - working on new programmes for a real trade union, establishing frameworks of scientific autonomy in universities etc.
After a two-year scholarship in Germany I continued the task of representing interests with representing women's interests in autonomy and freedom in feminist thinking. I started in 1994 to teach courses on feminist theory. During my scholarship in Germany I became familiar with different feminist thinkers and movements such as the group Diotima, Luce Irigaray and Adriana Cavarero (I was doing research on Plato and his appropriation in modern continental philosophy1). The political engagement of Italian feminism especially impressed me and I hoped for a Hungarian feminist movement that had some promising initiatives in the beginning of the nineties while I was in Germany. To finish the story: these feminist political initiatives vanished - or submerged for a decade at least - but a small group of university faculty-members (women) started teaching feminist theory and gender studies (one of them being myself).
2. Emerging feminist initiatives in an anti-feminist public space
The non-existence of a feminist movement characterised the nineties in Hungary, actually in a way it still does. Hungarian women-scholars were reporting on our situation in international journals (like Julia Szalai, a sociologist on the abortion-debate in Signs etc.) and looking for its reasons. They overlooked - in my opinion - the potentials of engaged feminist scholars (us) working in their scientific areas at universities and influencing their students by awakening a gendered consciousness. By now - looking back more than 10 years later - I have to realise with pleasure that we managed to build up an informal gender studies community with our students2 and there is recently an emerging women's civil movement! I am convinced that this new development of women's NGO-s was partly promoted by our students. But hardly any of these organisations declares itself to be a feminist one, either by its name or its main concern. In this sense our sociologists were also right about the non-existence of feminist movement. A common reader of the Hungarian mass media seems to be completely unaware of any discrimination or deficiency women could suffer in comparison with men. The public opinion today is preformed by the former socialist ideological discourse that took equality of women and men for granted as a matter of fact, successfully implemented by the socialist regime, therefore at present there could be hardly any reason for feminist issues. If feminists are mentioned at all in the media, then always discredited by their alleged hate for men. The anti-feminism in our post-socialist countries deserved the attention of Western feminists visiting us, a couple of books were published on the subject3. But theses analyses were published abroad in English, they could not have any influence on the Hungarian readers – even the Hungarian contributions were not translated and published in Hungarian. We have to confess, that we did not address the Hungarian public audience with our feminist issues. We have published more in English than in Hungarian, we were not courageous enough to confront the anti-feminism in the mass media. The situation is now changing: during the last years we published a couple of volumes on Hungarian women's issues, historical, sociological analyses of their changing situation, but still there is hardly any public debate in the mass media. I am optimistic that we will dare to face that monster of anti-feminism as well, because we found support in the recently emerging women's organisations. As mentioned above, in the last years a large number of NGO-s have appeared in Hungary, most of their members being women. An astonishing fact to realise and explain! I was member in one of them till its end, - it was a rather small one, as most organisations are like a group of friends and so they are rather fragile.
My activity outside university constitutes a continuity with my scientific activity: I organised discussion groups on feminist theory to promote exchange of ideas and to establish a theoretical discourse in Hungary and in Hungarian. The first group that have I organised has its 10th anniversary this year: we met once in a month in cafés and discussed our works in progress, recent feminist books translated into Hungarian. So I hope to have shown you that our feminist experience is involved in our thinking. It builds the basis of my theoretical standpoint, gives me a reason why I do not accept confronting Academia with political activity - in our specific situation in Hungary.
3. The local and the international - an ambivalent connection
However, I would like to stress the important influence of international connections, although I’d like to emphasize our special situation. I mean the personal, living experience of meeting feminists from different countries. My first IAPh Symposium in 1992 in Amsterdam empowered my new identity as a feminist philosopher. Later on, taking part in some following IAPh-conferences furnished my thinking with the realisation of differences and similarities between other women's experience and thinking. But international connections as such are not unambiguously inspiring4. Sometimes we, Eastern European feminists have felt marginalised or even colonised. The hegemonic feminist discourse neglects us (in my opinion there is such one, which is mostly oriented on problems of the US culture), not only Eastern European feminists feel marginalised, but European feminist philosophers who represent the continental tradition of philosophy5. Instead of complaints we should establish our own feminist discourse that should be more Europe-oriented.
4. Butler and/or Beauvoir?
Now I proceed on a more theoretical level where this specific experience works as a guiding principle sorting out certain authors, certain forms of feminist theory. I give an outline of my paper published in Hungarian which confronts Simone de Beauvoir's female subject with the Foucauldian subject of Butler. (Butler's volume ‘Bodies That Matter’ was in 2005 translated into Hungarian and her ‘Gender Trouble’ came out as next.) Beauvoir's The Second Sex was published in the end of the sixties with great success (in two editions). I argue that in our situation we need Beauvoir more than Butler in order to give voice to women's subordination in traditional relations like marriage. In post-socialism we realise a renaissance of the Traditional Woman highly appreciated in the media. It means that women should return to their allegedly natural destination being mothers and wives, and should better leave career in work to men. We need Beauvoir's sharp critical description of the life of a housewife, the monotony of the household. Butler's sophisticated ideas of parodic performance seem to be farfetched for a common woman – if she would be capable to understand Butler at all, which I do not think is the case. However, Butler’s preoccupation with the body and discursive formation of sexual identity - shared with Foucault - gives us a necessary theoretical framework to understand some of the reasons why Beauvoir's hope for a future political liberation of women has failed (although it was realised under socialism). Our historical experience has proved that legislation and political will alone can’t give freedom to women, because power functions through the body, in bodily inscriptions. In this point Beauvoir' insights come close to that of Foucault esp. her concept of the lived body exposed to norms6. My point in comparing Beauvoir and Butler is not to make a choice between the two of them, but to take up issues from both and apply in our specific situation: striving for women's freedom of choice with Beauvoir and reflecting on the discursive formation of sexual identity with Foucault and Butler.
Bibliography
Code, Lorraine ed. Feminist Interpretations of Gadamer. Penn State Univ. Press 2003
Funk, N. Mueller, M. eds. Gender Politics and Post-Communism. London, Routledge 1993
Jähnert, Nickel, Gohrisch eds. Gender in Transition in Eastern Central Europe. Berlin trafo 2001
Joó, Maria: Die Liebe zum Ahnlichen. Platonischer Eros und Feminismus. Gymnasium 102 (1997/2) see on my homepage: http://minerva.elte.hu/joo
Joó, Maria: Simone de Beauvoir and the Post-socialist Condition in: F. Birules ed. A Passion for Freedom. IAPh Symposium Barcelona Univ. Press 2004
Joó, Maria: Nice feminist philosophy in: Pető A. 2006 see my homepage
Pető, Andrea ed. Teaching Gender Studies in Hungary Budapest, 2006
Vintges, K. Taylor, D. Feminism and the Final Foucault Urbana, Univ. of Illinois Press 2003
Dr. Maria Joó, professor of philosophy at ELTE Budapest, Dept. of Philosophy. Educated in Budapest and Tübingen in classical studies, literature, philosophy. Scholarships: Tübingen, Wuppertal (Germany) Main fields: Platon, continental philosophy (hermeneutics, phenomenology), philosophical anthropology, ethics, theories of sexuality, gender stu
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SZOC&POL 
