Woman want sex Silvis

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Silvia Federici was born in in Parma, Italy. By the time Federici was in her teens, the war had been over for a while, but the fascist, patriarchal culture continued to survive. She rebelled against the moral dictates at the time, which determined what girls could or could not do. She also absorbed the news on the civil rights movement in the United States of America U.

Silvia recognises, though, that home was where she found one of the pillars of her political background: her mother, a typical housewife who often said that she did not know how women could take care of their families and work outside the home at the same time, but constantly complained about the lack of recognition for her work. At the age of 25, Federici received a bursary to finish her PhD in the U. Her arrival coincided with the beginning of the main feminist movements in the U. I did not need any convincing.

It was while participating in these movements that Silvia came into contact with the work of Mariarosa Dalla Costa and Selma James.

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These authors identified domestic work not only as a labour of love or personal service, but Woman want sex Silvis reproductive work as opposed to productive work : the work that enables the working class to reproduce and that makes it possible for workers to go back to work after being consumed in factories or offices. I would look at my mother and I knew that it was work that did not give any political power, that was socially undervalued. When I read these analyses, they made sense because they connected my childhood experience with my mother, with my notion of class struggle and anti-capitalism.

She set up offices for the movement in the U. It is a very revolutionary analysis that says housework is, in capitalist societies, the root of the exploitation of women, because it is very convenient for the capitalist class to make millions of women reproduce the workforce for nothing. Had capitalism not been able to impose this work on women and to make it seem a natural thing, and therefore keep them unpaid, it would have had to provide all these services.

When I read this analysis, I was really inspired. That summer, I went back to Italy to see my family. I went to visit Maria Rosa Della Costa in Padova, where there was a large meeting with a lot of other women.

Woman want sex Silvis

That gathering launched the International Feminist Collective, which was the collective that launched the campaign for Wages for Housework. Wages for Housework was a very attractive idea because it was very logical. And how do we refuse it? The first step is to deal with this work because we are not working for ourselves, we are working for them. It is not organised for our well-being and the well-being of our families.

It is really organised for the benefit of the labour market. It is not the production of human beings for happiness. It is production of human beings for exploitation. We have to work in conditions that we do not choose and that are very constraining, that limit our lives and that limit the lives of our children and the people we love. So, the first thing we need to do is to stop giving this labour to capital for free, because they have been growing fat at our expense, and it has made us dependent.

That is why we Woman want sex Silvis to defend wages for housework. It was very misunderstood. It was often interpreted that we were happy to stay at home, to work as we did before and just wanted to get some money at the end of the month — which, actually, for many women, would not have been bad at all. But this was not our vision. The vision was that this motto was a strategy that would enable us to put a whole lot of issues on the table, to make it clear to many women what this work was about, to show that this is an issue we had in common and to try to understand what this work had done to us.

Then we would be able to start claiming rights. The home is a workplace and we pay rent for it. And we refused the idea that as women, as houseworkers, we could not fight in our own name.

Woman want sex Silvis

Woman want sex Silvis said that we could engage in an autonomous struggle of our own, beginning from our own exploitation. We refused to continue being the support workers or the support troops for the struggles that men were engaging in. For us, that is what Wages for Housework meant. It was a strategy to change power relations. It was never meant to be an end point.

It was meant to be an instrument to create a different relationship of power among women, by bringing women together, as well as doing away with the dependency between women and men, and also between women, capital and the state. Even for women who work outside the home, and many do now, the housework is still in their hands. After working outside, you have to come back…. And then, that work is immense when you have someone that gets sick, when you have elder people to take care of or when you have young children.

And that is the condition of most women. You still have friends who get sick. I find it very interesting that the first issue of housework that feminists began to look at was children. So it was all childcare, childcare, childcare. Now that our generation is older, a lot of women are in their 60s and their parents are getting older, there is a boom of the issue of elderly care. Can you talk a little more about this?

How can you be against equality? These are the great liberal myths: equality, democracy, right? First of all, ok, you want to be equal to men, but to which men? Do you want to be equal, for example, to the black men in Rio or in New York who are being killed by the police? Who have no power?

Do you want to be equal to the working class man, who goes every morning to the factory and gets a little wage?

Woman want sex Silvis

We want to change our position. We want to refuse exploitation. We do not want to propagate the idea that the state of man is a good, ideal state because we recognise that men too are exploited. Also, capitalism has constructed femininity and masculinity, and the way it has constructed masculinity has not been very positive. We realised that, actually, the road to liberation that was offered to us by the institutions was to become like men. Yes, we want equal pay for equal jobs.

But the notion of equality in general, we felt is very mystified, for the reasons above and because the condition of women is not the condition of men. There is the whole issue of procreation, the relationship to children, to our own bodies. You have a very interesting reflection on this issue. Until the s or s, the crime of rape in the family did not exist in the United States, because it was understood that when you get married, the man acquires the right over your body and has the right to get sexual services from you at any time.

It was understood — and the feminist movement has analysed it — that men always sell themselves, or try to sell themselves, in the wage labour market. We also sell ourselves in the marriage market. For many women, getting married is an economic solution, because the division of labour has been organised in such a way that it is much more difficult for women to get access to wage jobs. So, many women marry not because they want to, but as an economic solution for their lives. And you have sex because that is part of your job.

We performed this deconstruction of sexuality, of the family, of the relationship between men and women, and we said that marriage is prostitution. The reality is that the way the state has constructed marriage has forced women to rely on marriage for survival and therefore, to offer sex in exchange for subsistence. The state has put us into the situation of prostitution. This is an old theme — even in the s we had anarchist feminists like Emma Goldman talking about it.

One sells it to one man and another sells it to many men, but there is a continuity between the two. I think that this kind of analysis has given power to prostitutes. There was a famous event in Julywhen in Lyon, France, prostitutes occupied the Church of Saint Nizier because the city had passed legislation that forbid them to be in the streets. They had to go out of the city to places that had no light and many of them were murdered. Then, one day, after another prostitute was murdered, all the prostitutes occupied the church.

That was a major spark. A lot of feminist women went there and that occupation lasted one month or more. It became a place of debate, a place of discussion about feminism, about prostitution. It was a very liberating moment. That occupation started the sex workers movement in Europe. Within a month, you had a big meeting of sex workers in Paris, prostitutes occupied the highways, there was a meeting in Holland.

It gave them power. It was then that they started calling themselves sex workers. They called press conferences. And feminists too — we too had denounced this division. So this, for me, this is the position around sex work. I am aware that there are some sex workers and some feminists who celebrate sex work as liberation. But it is exploitation — which Woman want sex Silvis not mean that it is much more degrading than many other jobs. I have little patience, to tell you the truth, with feminists who are very scandalised by Woman want sex Silvis existence of prostitution because they see prostitution as a particularly violent job and, above all, a job that is particularly degrading for women.

I am liberated. I can do this, I can do that. I think there is an important distinction: one thing is gaining autonomy from men and another is gaining autonomy. I think it is a very, very difficult moment now for younger women. It is also more difficult for younger women now because neoliberal globalisation means for many women — and also for men — that work and the possibility of supporting yourself is more precarious.

And, at the same time, you are given the idea that you have infinite possibilities, mobility — today, you are in New York and then, you go to…wherever. There is a lot of confusion about what is possible and what is not possible. Increased mobility has made it more difficult for younger people, younger women to commit themselves to something, to see clearly what is possible, what they want. So there is the illusion of many choices and the reality of an actual precarisation of existence.

And because of all the ideology that women should be emancipated and not depend on men, you are much more confused about what are the values that you should put at the centre of your life. Should you still give a lot of space to passion, love? What is love? Should you still think about having children? Because the alternative through wage work, or any kind of work that gives you an income, is very precarious. What matters in this life? I think [my generation] had less social power, but we were luckier because for us the choices were clearer. These were all very clear objectives.

Because we were coming from a society that had such a defined, rigid model about women, in a way, it was easier for us to defend where we wanted to go. On the other hand, the relationship of women to the state and capital is now much clearer. I think this is positive.

Now we are in a situation where, for a Woman want sex Silvis of younger women, the idea of liberation through a job, through work, is totally in crisis. This is because of the continuing intensification of neoliberal policies — the cuts in jobs, precarisation of work, rising tuition fees.

Woman want sex Silvis

This is one part of the story. Recently, we see almost every day a black youth killed in the United States and in many cases, execution style.

Woman want sex Silvis

There is a huge amount of poverty in Europe too, and it is growing. In addition, the expansion of capitalist relations has created, in Europe and the U. It is very important to not flatten whole countries, to think that one is poor and the other is wealthy. The South does have a specific condition because it is in many countries of the South that you have the greatest depository of mineral wealth and of natural wealth — and, unfortunately, this is a curse.

The areas we call the South in general have been the richest. The South is the source of our computers.

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SILVIA FEDERICI: “Our struggle will not succeed unless we rebuild society”