Monday, January 26, 2015
Blood & Honey Secret Herstories- Privileging her sons- is found in the Madonna images and across the globe by Danica Anderson, Ph.D.
Blood & Honey Secret Herstories- Privileging her sons- is found in the Madonna images and across the globe.
To this day, in the former Yugoslavia, a mother’s worth is based on the number of sons she has birthed. It is widely believed among South Slavic peoples that a son loves his mother in the same ancestral fashion as his Neolithic ancestors loved and revered the Moist Mother Earth above all others.
However, there remains an often overlooked discrepancy between mothers’ offspring; by measuring a son’s love of his mother and her actual worth by the number of sons she has birthed, her daughters are left to face gender violence in catastrophic proportions.
If patriotism’s lethal impact remains unchecked for its neglect of narratives that proclaim herstory, we will inevitably witness the horrors of the past five thousand years again and again.
Why are Madonna (s) holding a son not a daughter?
Are the Madonna (s) a way to hold an example of each daughter's duty to produce as opposed to creating culture not perpetuating a cult of violence?
Have you noticed the systematic coercion by both women and males to defend their man, sons?
Do you notice the mass violence against females taking a back seat to all other minorities, peoples, issues which are predominant examples of some subhuman vile act to have a massive collective patriarchy in power? For example, we will assign terms such as axis of evil to a whole group as justification for subhuman vile acts, blame, shame as a way to dominate.
-Blood & Honey Secret Herstories by Danica Anderson, Ph.D. www.kolocollaboration.org
Tuesday, January 13, 2015
By wojtek Via libcom.org.
An account of the first anarchist-feminist group in Argentina during the 1890s.
The world’s first explicitly anarchist-feminist group was created as part of the thriving nineteenth-century Anarchist movement in Argentina. It produced the first anarcha-feminist newspaper, La Voz de la Mujer. Sadly, the history of anarchist-feminism in Argentina has rarely been acknowledged, at best mentioned in passing, at worse ignored or forgotten.
La Voz de la Mujer was published in Buenos Aires only nine times, beginning on January 8, 1896 and ending almost exactly one year later on New Year’s Day. Its donors included “Women Avengers Group,” “One Who Wants to Fill a Cannon with the Heads of the Bourgeois,” “Long Live Dynamite,” “Long Live Free Love,” “A Feminist,” “A Female Serpent to Devour the Bourgeois,” “Full of Beer,” “A Man Friendly to Women.” Most of it was written in Spanish, with only occasional items in Italian. This is not surprising, as it was primarily from Spain that anarchist feminism came to Argentina. Even the feminist material in the Italian press was written largely by Spanish authors. Another version of the paper and bearing its name was published in the provincial town of Rosario (its editor, Virginia Bolten was the only woman known to have been deported in 1902 under the Residence Law, which gave the government the power to expel immigrants active in political organizations). Another La Voz de la Mujer was published in Montevideo, where Bolten was exiled to.
La Voz de la Mujer described itself as “dedicated to the advancement of Communist Anarchism.” Its central theme was that of the multiple nature of women’s oppression. An editorial asserted, “We believe that in present-day society nothing and nobody has a more wretched situation than unfortunate women.” Women, they said, were doubly oppressed - by bourgeois society and by men. Its feminism can be seen from its attack on marriage and upon male power over women. Its contributors, like anarchist feminists elsewhere, developed a concept of oppression that focused on gender oppression. Marriage was a bourgeois institution which restricted women’s freedom, including their sexual freedom. Marriages entered into without love, fidelity maintained through fear rather than desire, oppression of women by men they hated - all were seen as symptomatic of the coercion implied by the marriage contract. It was this alienation of the individual’s will that the anarchist feminists deplored and sought to remedy, initially through free love and then, and more thoroughly, through social revolution.
Read more here.
Sunday, January 11, 2015
I had no idea, prior to reading this book, how many things Clara Barton accomplished in her lifetime. I remember learning about her as sort of a nurse, little more. You can still feel Clara's pain in these pages at the unfairness of equal pay she experienced through much of her lifetime. Her demands to be paid equal to a man, throughout her life, are inspiring.
Who Was Clara Barton? by Stephanie Spinner (Author), David Groff (Illustrator)
"Clarissa “Clara” Barton was a shy girl who grew up to become a teacher, nurse, and humanitarian. At a time when few women worked outside the home, she became the first woman to hold a government job, as a patent clerk in Washington, DC. In 1864, she was appointed “lady in charge” of the hospitals at the front lines of the Union Army, where she became known as the “Angel of the Battlefield.” Clara Barton built a career helping others. She went on to found the American Red Cross, one of her greatest accomplishments, and one of the most recognized organizations in the world."
Friday, January 2, 2015
By one common reading of the Holy Qur’an, a Muslim woman must choose between rejecting her faith and rejecting the notion of equality. This Kuala Lumpur-based journalist and activist has been working to find a third option.
by Rafia Zakaria / Buzzfeed
If a Muslim woman opens up the text of the Holy Qur’an and leafs through its pages until she reaches chapter 4, which is titled “The Verse of Women,” and continues on until she reaches verse 34, she will find the following proclamation: “Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband’s] absence what Allah would have them guard. But those [wives] from whom you fear arrogance — [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them. Indeed, Allah is ever Exalted and Grand.”
Growing up in Pakistan, I remember reading the verse myself, from a copy of the Holy Qur’an that belonged to my grandmother. I remember my twisted set of feelings that followed — confusion, betrayal, and disappointment. Almost a teenager then, I had believed that the male domination of the society around me was a only a product of our culture, of tribal and patriarchal mores that belonged particularly to Pakistan and that could, with education and enlightenment, be changed. The tiny letters of the translation, set against the large Arabic calligraphy, told me something different. Unschooled in exegesis and the intricacies of translation or the human influences that can constitute it, I took it to be divinely revealed, as I did the text of the Holy Qur’an itself. I could not articulate it then, but it was as if the door of empowerment, whose light had been visible to me before, seemed suddenly dimmer.
Not long before I first read that verse in the late ’80s, a young journalist in Malaysia named Zainah Anwar was sent into the rural country on assignment to cover upcoming elections. Born in an urban Muslim family in Johor Bahru, Anwar had always been taught Islam as the basis for mercy and justice, and not as the means for subjugating women and girls. As a student in cosmopolitan Kuala Lumpur’s multicultural milieu, she saw the country’s constitution as being part of a universal discourse of equality, applicable not only to the Muslim Malay majority, but also to Malaysian Hindus and Christians.
But, as she traveled to villages and spoke to the women inside small homes and farms, she began to question the relationship between Islam and feminism. She could see the toll that this male-centered interpretation of Islam, aptly summarized in verse 4:34, was having on ordinary Muslim women.
“In one case, a young girl came to me because her father had abandoned her mother and her siblings for nearly 20 years,” she says, still registering the shock she felt when she first heard the story. “Then one day, the man had shown up and demanded to be head of the family and to live in their house. When the mother had objected, the local religious scholar had told her that this was the man’s right and there was nothing that could be done to stop him.”
Even though we are chatting over Skype, her indignation at the helplessness of the women she met on that long-ago trip comes through. It was one of many stories she would hear about the necessity of women’s subjection to men being preached as a cornerstone of being Muslim. In the years to come I would also encounter the verse again and again, and discover it to be a lethal bullet in the arsenal of those who would paint patriarchy and male supremacy as essential to Islam.
And yet it was not simply a conservative interpretation of religion that had found adherents among Muslim villagers she encountered. Attached to the popularization of women’s subjection to men as a tenet of Islam was the political project of Malaysia’s Islamist party, PAS (Pan Malaysian Islamic Party). Staunchly anti-colonial, PAS sought to delegitimize feminism as an inauthentic idea stolen from the Western world. A good Islamic society, they preached, was one in which women did not seek equality, but willingly accepted submission to men. It was, after all, divinely ordained. In years since, PAS has won increased support in northern, predominantly Muslim Malaysian states. Among its promises to the population has been the establishment of Shariah, or Islamic law. In and around this time, other parts of the Muslim world were seeing similar legislation that sought to take rights back from women in the name of Islam.
At the same time, broadly speaking, a divide was growing between feminist and religious Muslim discourses. Some, especially in the West, have pursued the strategy of circumventing the obstacle proffered by 4:34 by trying to chart a route around it, focusing on speaking of gender equality in secular, human rights terms. At the furthest extreme, a figure like Ayaan Hirsi Ali renounced Islam entirely as a result of embracing feminism. On the other hand are positions held by conservative Muslim groups, which eschew any engagement with feminist ideas of equality or empowerment as contaminations in an Islamic life. Many Muslim women, those who are less activist and more devout or unable to access the often elite and urban discourse of empowerment, have remained under the shadow of the verse, believing per its literal translation that men are entitled to their complete obedience and are permitted to beat them if they do not provide it.
Read more here.
Thursday, January 1, 2015
Archaeologists in Ukraine Have Unearthed a 6,000-Year-Old Mega-Temple Built by a Matriarchal Society
"Archaeologists in Ukraine have unearthed a 6,000-year-old temple site near the ancient settlement of Nebelivka, roughly 160 miles south of Kiev, by digging up a 60-by-21-meter site believed to be one of the oldest "mega-structures" in human history.
Sci-News reports that the ancient site belonged to the Trypillian culture, which lasted from approximately 5,400-2,700 B.C. and extended from the Carpathian piedmont to the Black Sea. The culture was complex, boasting early advancements in metallurgy, pottery and textiles.
According to researcher Mikhail Videyko, the temple was likely two stories tall, the largest of its kind on the site, and may have been the "center of a complex plan" as the "central temple of the whole village community." Each single-habitation Trypillian settlement appears to have been burnt to the ground after about 60 to 80 years of continuous occupation for reasons unknown to current researchers, including the temple site."
Via WolrdMic. Read more here.