16. mar. 2012

Futurist Writing School - Stories from Utrecht 2032

Following on the rich history of feminist utopian and speculative fiction practices that conjured new relationships, languages and agencies for transgressing structural and invisible forces of subjugation, Utrecht's Casco Gallery organised The Futurist Writing School, a week-long workshop in collective writing that ran within and alongside the closing events of the Grand Domestic Revolution

I ran the introductory workshop on February 21st 2012. We played Exquisite Corpse and some other Surrealist writing games.The games were applied also to some of the following writing sessions. The final collectively written and edited monster-piece is going to be included in the GDR project catalogue, scheduled for release later this year.
 
The Exquisite Corpses below were written on February 21st by Marina Vishmidt, Abäke (Patrick Lacey), Binna Choi, Maiko Tanaka, Katayoun, Aileen Burns, Allison Guy, Serena Lee, Johan Lundh, Silvia Simoncelli, Tea Hvala, Freyja van den Boom, Yolande van der Heide and Marielle Verdijk.


 
Miffy I

Where is Miffy? On the shore of a cold and unfamiliar sea that day by day is reaching further into The Netherlands. Today the icy water is lapping at the door of the house that Miffy has always called home. She knew this day was coming and that her plans for starting a new life, in a new community, would be put into action but it was surreal nonetheless.

Miffy finally manages to step away from the window to finish packing all of the food and seeds that she has promised to bring with her. For the past two years she has been collecting and storing the life-giving cores of everything she has anticipated she would need for this journey. She had heard of a land far away where she was worshipped as an anthropomorphic talisman, an island where she would be welcome. What could be expected from such a place that celebrated her simple life and ways?

There were no two ways about it; now was the time to embark on the journey to the new Atlantis. Here, Miffies were not only revered as gods, but were actually endowed of divine powers owing to the special climate which made everything easy and enchanting. Besides, the gravity was very minimal at that sea level and had gotten even weaker due to centuries underwater. The very advanced Mermaid scientific researchers were about to make a breakthrough in eliminating this nefarious force altogether. This much Miffy had learned when booking her trip to the new Atlantis through Wikipedia.

Miffy arrived there one balmy afternoon, stepping delicately off a single-propeller aircraft operated by her wealthy older boyfriend, Tex. She was dumbstruck to find the whole seafront full of giant images of her, as if the simple natives had not waited for her arrival in order to set-up their cult. She wondered if they might be afraid of her and Tex? Should they be? She hesitated to answer her own question.

Atlantis, finally. But didn’t it look a bit like Utrecht back in 2032? No, it couldn’t be. She shook the feeling away. Miffy hated Utrecht.


Miffy II
With the flooding of Utrecht in 2019, Dick Bruna (kept alive through being cryogenically frozen – his hands and brain transplanted to a cloned version of himself in 2016) now works from the UFO embedded in the church building. Miffy, for his (its?) whole life had been two dimensional but with developments in bioengineering has now been rendered as a living mascot of the city, the museum has expanded and is now the main reason for anyone to visit this floating city. An ambassador of vegetarianism, Miffy is also an advocate of meat, grown in labs for human consumption. Though extremely expensive because of its high maintenance during its development, it provides nutrients to an underfed population.

His/her dual status as a human and as a bio-form grown unnaturally might suggest that his firm position on animal rights would extend to the biological material and clones that make his life possible but Miffy has yet to find a way to deal with this “internal” conflict. Now the time has come for Miffy to make a decision: to clone or not to clone him/herself.

Miffy was old and growing weaker every day. By cloning him/herself, Miffy could live to see the 2048 mission to the Andromeda galaxy as the first post-gender astronaut. But by not cloning him/herself, Miffy would be able to retire, and live a nice relaxed life, until he/she died ... So Miffy was faced with not just a biological or rather, biomorphic dilemma, but a genuine moral dilemma. Prolonging her life would mean giving hope to thousands of other half-real half-imaginary creatures to perform the same somersault into reality that she once did, but she could not really justify it to herself, as she was really very tired and longed to have time to think in 2-dimensions. One day, while consuming a variety of versions of herself in the Dick Bruna Museum gift shop, Miffy suddenly felt dizzy.

Her broker called: “Miffy?”
“Oh ...”
“Miffy, this is Stephan from Axis.”
“Oh, I don't feel well ... Can I help you? Oh ...”
“Sorry.”



Where did the blue seeds migrate?

I. Sara’s Migrane
After the toxins evaporated form the dandelions, the almost extinct Utrecht honeybees grabbed and bundled as much of the discoloured seeds as they could and took off! We haven’t seen them for days and poor people in the city forgot about the blue seed phenomenon and went on with their everyday activities. Deep in the canal at the bottom of the Oudegracht a seaweed was gloving, also a similar blue tone.

The Oudegracht seaweed shone through the water, sending out messages in different shades of blue, but nobody seemed to hear her calls – until one day, a very depressed, deeply troubled and blue precarious cultural worker stopped by. Sara, the cultural worker, leaned on the rail and started rolling a cigarette when, for a second only, she was blinded by the light coming from the water. She covered her fourth eye, the so-called post-toxic eye, to protect herself. But the seaweed shone through her palm!

“What do you want?” she shouted into the canal.

But the seaweed only illuminated the water source more! Her interrogations only seemed to perpetuate the rapid spread in the canal. Could it be that Utrecht’s hydrology plan was hanging desperately at its wits end? That mere yelling or spoken word would become the energy source for the seaweed? Dumbfound, with eyebrows arched up high, she recalled the architectural plan than was proposed twenty years back in the height of what Utrecht’s citizens then deemed a “Grand Domestic Revolution”.

There was a plan for a floating boathouse which would be fuelled in its levitation by the photosynthetic processes inspired by mind-tropical coastal vegetation. Sara started wistfully into her poly-plastithene cup of blue-goo, the anti-anti-oxidant beverage her homoeopath had recommended for the fourth-eye migraines.

Before they’d divorced, Sara had had to endure endless rehearsed product design pitches by Melissa, in her singular re-brand campaign to use blue dye, that cerulean-teal pigment unique to the combination of Randstad algae and melted Micronesian cell-transistor chips. Melissa was convinced that the blue dye, which never caught on would cure Sara’s fourth eyes migraine. But it only intensified, worsened the pain. Despite the vision and knowledge, she could not finish her plan for a floating boathouse. It was almost perfect. The plan was based on the existing living habit of boat people …


II. Vigration
“Where did the blue seeds migrate?”
“What the hell is that supposed to mean?”
“I think she means ‘vibrate’”.
“What is a ‘migrate’?”
“I don't know. I've never heard that word before. I guess it's a verb.”
“… no, I’ve heard it before. It’s almost like the verb ‘vigrate’, I think that’s why you’re confused.”
“Vigrate; that’s already quite archaic, no? What is that – to shift solid states in order to be transported, to commute through state-shifting, via unofficial channels, or highways …?”
“Highways … those were like roads, really long roads, right? Were they high up? Is that why they're called – ?”
“I don't get it, when did they use ‘vigrate’? Where did people go? Why would you want to shift states, officially or unofficially? I mean, I’ve read about transportation, like the Tube, or whatever, but I still don’t understand why …”

Igor and Isabel were confused, confronting the word they never heard of: “vibrate”. You, readers who’ve settled here through vibration may not remember that Igor, Isabel, Sara, Chulsoo and Mohammed were the very you. Since ‘vibration’ means a total transformation through the increasingly trembling day and days …

What does it mean to be “settled”, you readers may ask? In a time when transportation is no longer how you knew it. Igor and Isabel are also new to this. But Sara and Mohammed are eager to get going on the state-shifting channels and maybe even get a little rowdy! Chulsoo is well aware of the difference between the pairs and decides to make an intervention. You see, “vibration” and “vigration” both came out of the word “migration” and that is something only Chulsoo knows. When migrant labourers in The Netherlands started building the new state-shifting channels for the island city of Utrecht, Chulsoo also worked at one of the vibration intersections, so he knew what he was talking about.

The total transformation of transportation did not only see human beings as a mesh of electromagnetic flesh waves, it perceived both legal aliens and those without papers in the same way, through the same sensory apparatus. And so, distinctions between migrant or non-migrant, between aliens or domestic became irrelevant.

The mechanism was a conclusive paradox in its own right, that is for a long time it was understood that aliens could never be legal, as implied in the term. A population of non-minorities, non-marginalized would create a super-race, one that shared labour equality and honoured domestic chores ensuring that within a working day, time was put aside for domestic work and child rearing.



III. Oracle Danikal
Given the refrigeration development of the last twenty years, the Utrecht-Amsterdam-Rotterdam conurbation was in pretty bad shape. Not only did the piles of trash, gathering in the canals stink of rotten organic vegetables, the fresh vegetables that grew locally from barely fertile ground stank as well. Something had to be done, especially since the climate changes did not bring the promised level of cold.

Barbara Vlees rolled up her sleeves and exclaimed: “Damned right, something has to be done! A floating garden, networking balconies like in the times of The Grand Domestic Revolution is surely the resolution!”

Hot-headed with excitement she meandered her bicycle to Utrecht City, blocking her nose the whole time to protect herself from the city’s stench. Upstairs she climbed, rummaging through tons of paper in search of the floating garden blueprint, a proposal that was once rejected by the municipality on the grounds that it did not follow the code for its use: the abundant but not explicitly obscene use of the colour orange.

Since the cuts, visual and chromatic pollution had been under considerable fire. It might have had something to do with the fact that nutrition-obsessed pet owners were uniformly buying into the beta-carotene craze, feeding terriers and hedgehogs alike, steaming piles of orange mush which would in turn end up on the pavements and lawns as digested steaming orange piles.

Barbara scowled and checked the soles of her shoes as a force of habit, heading into the cold zone, fingers gripping the handlebars of her bike, protesting the sudden artificial shift in temperature. Property taxes in the upper-upper-upper class Wijken have been funnelled towards the Buurt Koelen movement: a neighbourhood refrigeration to freeze the stench of rotting trash until disposal collection started again.

Well, we forgot about – or is it kind of a subconscious repression – that we ate all our lovely dogs and cats and then went to watch them die. Yeah, we chose to eat them. What was great about that was that we created a giant camp-fire as we also had to maximize our ability to generate fire. All of us threw our pets into the fire at once. Hundreds of dogs and cats were in and around the fire. You might say it’s barbarian, gross, cruel, repulsive but for us, it was also a state of exhalation. Despite such cold temperature outside, people started tearing off their clothes. We all got naked but magically nobody saw it.

This new social ritual became all the rage but the Animal Rights Party of the Netherlands was fuming with the total selfishness of humans, disregarding their interrelationship with animals. However, within the new party there was the recently elected secretary who was – little did they know – an oracle of ecology. It was within this party that Oracle Danikal infiltrated their decision by using her magical ability to make people change their minds by the minute by feeding them a special concoction of Nutella.

The Nutella would be the answer to the cold temperatures but it would have to brew for another twenty years before it had any effect. In the mean time, she happily kept feeding her party and observed the schizophrenic changes in society, waiting for the time to come when the ecological answer would be fully fermented.


IV. Empathy Soup
In 2032 in the city of Utrecht, finally a new coalition government is created, consisting of seventy-four parties. These parties include the Banana Trees Delicious, Sea Marina Fish Shell, Fahion Bastard, Damn Old Green Links, DogFoxDolphin, Casco, NoGender Party, Vienamesenoodle Soup, Many Money Monkey, Rainbow Kangaroo, and so on, and so on. All these parties are formed according to a shared rhythm of living which is changing in an improvised yet organized manner, so shifts and adjustments are a natural part of their operations.

Three years ago, all the currencies were destroyed and the Temporary Army of Fantastic Life was created. The president cleaner of the Rainbow Kangaroo Party thought this would be a prime moment to throw a convivial event, a party for parties but where could such an event take place so that all the members would feel relaxed and open? At the same time, the Vietnamese Noodle soup party and The Fashion Bastard party were already looking up a recipe for a collective soup inspired by the recent alliances; an unique recipe for stimulating empathy but spicy enough to instigate.

While the Empathy Soup was holding and sending its delicious smell all over town like seductive tentacles, the supporters of the Casco party were already cleaning an abandoned front yard and decorating it for the party to which all the seventy-four coalition parties were invited. The main decoration element were the empathic and self-sacrificing Banana Tree Delicious Party members. The Fashion Bastard party members accepted the role of the host. They were supervised by the Rainbow Kangarros since, as we all know, their fashion taste is far better than that of the Fashion Bastards.

The celebratory moment was not the conventional kind. Indeed the Fashion Bastard in glamorous pink would be sap to realize that he wasn’t aptly dressed for the occasion. The Casco Party was taking this occasion to introduce a new referendum to the city architecture design. We raised our glasses to toast the occasion (it was important because the parties could seldom gather without breaking into violence) and the Casco Party proposed that we transform our yards into vegetable gardens.

A white SUV rolled up and there was a unanimously shared gasp of indignant shock. SUVs in the parade were so last year. The front doors open simultaneously and two veiled goons emerged, opening the back doors for their veiled occupants to step out. They threw jewelled fingers in the air simultaneously and the front door popped open revealing a rolled-out barbecue, powered by a midget on a station bike.

The party members staggered. This was accompanied by the sound of bass and synthesized drums which seemed to emanate from the SUV’s while leather interior. The Fashion Bastards co-leader leaned on his colleague who muttered a secular prayer under her breath. Could this be the nature of the large, already forgotten PVVVVCV party? The shadow administration behind free eggs and dairy which had revealed itself to be a hoax and actually a massive protein conspiracy ...


V. Where the Children Go to Play
If you took the time to play on the banks of the canal they used to call the Oudegracht (a canal that cut the city of the Utrecht in half; creating halves of those that believed in a Grand Domestic Revolution and those who repelled it) my nostalgia will resonate with you. You will remember a “miffie” plain where girls with blond plaits skipped around its statue and the Ekko dance bar whose noise level would elevate on Thursday student nights. But then, when the noise laws came into effect after the sustainability act took hold, “resonance” took on a whole different meaning.

The first dam that broke was the most lethal; it was widely accepted that most of the victims never heard it coming. Since then, we have seen a major shift in daily surveillance mounting to accommodate this need for “sonic disclosure”. Listening for the flood has become a national obsession! Indeed, it has been the reason that Kanaleneisland was instituted after the former Netherlands was either submerged with the remaining provinces receding them from the European Union, effectively becoming an island with minimum economic or geographic ties to the rest.

Well, we cannot but talk about our almost sublime awe of the transformed Kanaleneisland. All these slab prefab houses were then pillars for the new giant housing complex. Those prefab houses are there for all kinds of fish-monster friends who emerged in the last decades after children started to be eaten by the fish monsters. But mothers and fathers developed the sense to live with and even enjoy this occasional cannibalism!

The interesting thing was that most parents and residents of Kanaleneisland did not know whereas the children and monster fish knew very well what was inside the bellies of the fish: there, a new architecture was being formed! All of a sudden, the children started building constructions from the bones of the fish to make their own playhouses, sandboxes, bicycles and rooms for taking naps as the internally transforming fish started swimming up the canal.

The surviving humans who still lived on land thought they were witnessing a scene from The Bible! (a canonical Catholic text, last seen stuck between a giant eel’s gills). They thought the large fish were whales who swallowed Jonah’s clones! Of course, our readers know better: the fish were the most elaborate, playful and magical architecture ever seen. It was organic, it was self-sustainable, it was slick, waterproof and aerodynamic. At the same time, it meant that Holland did not have to bother building new artificial islands as the fish houses populated the watery areas only. The kids loved it – at least until the fish became hungry ... The parents loved it too: the new fish-cannibalistic ecosystem allowed them to procreate without limits, without responsibility as they could simply reload their newborns into the fish.



What will happen once we are finished writing our sentences?

I. Maureen
Maureen was a bit nervous because it was the first time she was taking part in a group interview for renting a room in a collective apartment building. It was the first time that people would have to touch each others’ hair-implants and other physical abnormalities, but that’s the way it goes with collective apartment buildings based on physical features. She also could have chosen a collective based on hobbies like painting or growing edible fruit trees. Hopefully there would be enough middle aged divorced men with boring jobs to keep her from having sex all the time.

Maureen preferred the indigo tattoos of the girls down at the demolition disco, not this sorry heap of washed-up humanity. Not that Maureen was such a gorgeous example herself. A botched surgery five years ago left her with a few extra fingers and one eye which played only a Spanish sport channel. She sighed. No way her insurance would cover that mistake. The superintendent of the building called her name: “Maureen de Leeuw”.

She decided to go to the porn disco, where everyone is less interested in appearance but more so in having sex on nice melodies. What a way out of this collective visibility into anonymous collectivity. Life is better. People are less judgemental at the porn disco. They believe in a classless society and don’t feel the urge to mispronounce each others names. What a relief to have this corner in society. It could also become a part of the squat culture as it was in the old days. But squatters went nuts.

She could have lived in a squat forever, that’s what she thought when she was younger. But the decision to become vegetarian had made her an outsider in the group immediately. Meat smugglers – that’s what the squatter have become in the last twenty years, at least since the cold era had started and all of Europe had become frozen landscape.


II. The Duchess of Cabbage
What happens after we finish writing these sentences? There, we find a funny figure with a nerve coming out of its right arm. It's not a woman nor a man. Do we fit in there? There is not enough space. The figure is upset but remains funny, like a bunny. It's a way of being. We have to keep writing, otherwise we are lost. We decide to leave the trench to find a nice steak to eat. But all of Europe is covered in ice.

And all cows are rapidly extinguishing. It happened to mammoths hundred thousands of years ago. We are fed up with eating musk and lichens anyway. When I wake up at night my mouth retains the flavor of my dreams, roasted fish or pork. So funny, I can define it so well even though I haven't eaten such food for at least ten years now.

Cooking root vegetables became my speciality, making sculptures of pigs heads or chicken out of mashed Jerusalem artichokes and turnips. Becoming the queen of silver onions, the duchess of cabbage, the crown princess of mushrooms that tasted slightly of meat.

Mealtimes in New Utrecht – Newtrecht in short – were short, cold and rotten. The priests prayed for the return of the reindeer, at least, but everyone knew that they had gone the way of the cows and mammoths. Newtrecht was lucky to have a few men remaining, unlike Rottingdam or Scramsterdam, where people only eat stuff that upset their stomach.

Banana-eating people were dying slowly. We should have better health insurance and security system for banana-eating people.

The lady in red came down the stairs. The masochists feared for their life. They only had a management education and knew nothing about the subtleties of a queen bee. They were hiding behind each chair to protect their own lifeless souls.

The funny figure developed a nerve out of its right arm.


III. Big Green One
What will happen once we are finished writing our sentences? When we finish our sentences we might as well take our clothes off and go outside. The wind will put goosebumps on our legs and we will have to hurry to find a good Turkish sauna. Fortunately, bugs will save us from freezing if we are not able to find one, by covering our arms and legs with a soft, downy coat of warm antennae and vibrating wings. We are certainly grateful that the city government decided to genetically engineer the bees, mosquitoes and butterflies to be such charming creatures.

We are accompanied to the sauna in a gauzy haze of transparent insect bodies. Once we slip into the water, I watch my partner flush red with pleasure. A finger-sized fish swims up to his elbow and begins to pick off flakes of dead skin. After a day of such high emotion, it is a pleasure for all involved to be able retreat in a Turkish sauna.

We decided to go and eat steak, where there is one. This town had run out of steaks. No meat allowed! The only marginal spaces where one can eat meat nowadays is in a squat. What is going on with this world today? How do we define space between life and work? What is Europa without an ice sheet? No more than a melodramatic guerilla enclave with narcissistic ideas about concepts such as autonomy.

The confusion in my mind was mounting. I desperately needed that steak. I couldn’t make up a proper sentence any longer. Just questions I wasn’t able to find answers for. I checked my pill-box. Maybe there were still some animal protein pills in there which could cover for 10-15 minutes of my brain activity so I could reach the closest squat without going completely crazy.

There was the last Big Green One who would last me another three hours at least, so I could even spend some time in the paper library, this special place, almost impossible to enter because of harsh anti-insect rules, and let my brain work for a while on the Big Green One.


IV. The Goons
The goons were coming. We didn’t have much time for school work. The teacher urged us to complete our sentences, but I didn’t feel up to it. My barge was waiting outside our guerilla educational enclave, and I was more than eager to get the engine humming and get my ass outside. If the bombs started falling …

They never fall straight out of the sky. They are strategically falling around you. They creep up on your town, and like cancer cells they multiply. It’s a strange tactic. It’s a faceless ideology to throw bombs. But my ass was going to be saved. I knew it. This system is corrupt!

My guerilla education enclave saved me in the end. The goons are in now way supportive, but miserable. We have to be honest about the situation, we have to face the goons. Sooner or latter it was going to be the time. I know I am not alone.

I have my classmates. I can rely on them. Our guerilla education has made us into a tight and at the same time independent community. We have developed some special skills. After long training, we can now communicate with our minds alone. Even being very far away the one another we know what we are at, what we are thinking. We even started tuning into plants and trees so we could translate what they were seeing around them and transforming it into images projected on walls that we would paint as little screen all around the city. Mini-cinemas to see where the goons were and if we could still beat them at tennis. We pair up, put up the net and prepare our rackets.

My ass was grass. There was no escape barge now. Reluctantly I removed my trans-cyber-reifying racket from its case. Those goons were about to get a dose of feminist theory, served up on the wings of a little fussy green ball. I saw the goons marching through the nibble of the galactagarian church. Sweat ran down my cheeks. We were prepared.

Fuad Sanad.

14. mar. 2012

Performans Jožefina Jožef na Rdečem kabareju



V petek, 9. marca 2012, je v okviru 13. festivala Rdeče zore potekal Rdeči kabaret. V cigaretni meglici in soju rdečih luči smo vam postregli z vintage mešanico plesa in glasbe, kabareta, burleske in teatra v kratkih, pikantno začinjenih odmerkih. Drzne in melanholično zapeljive fatalke so v svojih nastopih okrcale ustaljene kabaretne vloge žensk in vas v erotičnem retro ambientu popeljale v hedonistični svet prefinjenih užitkov. Občinstvu Rdečih zor smo se predstavili GO Maroo, Mme. Monoquelle, The Darling Teesse, Beti Blu, The Flying Cum-Bags, Tone Balboa in Josephine Joseph. 

Jožefina Jožef (1913) je bil/a performer/ka poljskega rodu, ki je veljal/a za pravo hermafroditko oz. hermafrodita. Nastopala/a je na freak showih s klasično točko "pol ženska, pol moški". Najbolj znan/a je po nastopu v filmu Freaks (1932) Toda Browninga, kjer je igral/a samo/samega sebe. Na Rdečem kabareju sem odigrala in po svoje zaključila edini prizor iz filma, v katerem ima Jožefina Jožef besedo (a še takrat mora pred cirkuškimi delavci braniti svoje razpolovljeno, pošastno telo). 



Fotografije so posneli Nenad Cakić, Karmen Medvešek in Andrej Vivod. Sledi povezava na video celotnega kabareta in še več fotk ...





























Video (1. del): http://www.youtube.com/watch?v=zMoXQqacBcs&feature=youtu.be
Video (2. del): http://www.youtube.com/watch?v=hVCpMPnqmYs&feature=youtu.be (Jožefina Jožef se začne pri 11:00)

Fotografije Petra Atanasova
Fotografije Nenada Cakića in Karmen Medvešek (Facebook)

23. feb. 2012

Nova Slovenija against women

When the right had been in charge the last time around, I dreamt that Ljubljana had been occupied by neonazis. The city was watched over by gangs of boys, armed with fists, knives, clubs and dogs. If anyone got away from them, the soldiers took care of it. They were not uniformed and the army was not officially involved in the street fights but we nevertheless knew who we were dealing with; such an effective weapon could only be afforded by their (and our) master, the church-and-state as one. As crowds of hungry, tired and scared people were hiding in cellars, the Cankarjev dom (house of culture), the opera house, the national theatre and other cultural institutions in the city centre were being turned into an enormous armoury.

The visions from my nightmare would haunt me for the rest of the day. When I described my dream to a friend, I jokingly remarked that the unusually vivid imagery was doubtlessly indebted to my menstruation. She gave me and wry smile and shook her head. „A friend had a similar dream,“ she said: „and he doesn't menstruate.“

In the following days, the details of the dream evaporated. But the fearful feeling that the left was defeated remained.

Once I learned that Nova Slovenija (the New Slovenia party or NSi) would be taking part in the decision making of the new ruling coalition alongside SDS (Slovene democratic party) and others, my head began to swim. Then I remembered the occupied Ljubljana from the satirical dystopia 4000  that Ivan Tavčar had written in 1891. In the work, which he wrote as a response to Anton Mahnič's conservativism, Emona (the ancient Roman name for Ljubljana) has been „The Pope's province number LII“ for over two thousand years. The church has taken over the country, the only thing that's still being printed in Slovene are prayer books and the last foreigner that set foot in the city was burned at the stake. The first and last rebellion of the „at least 4000 heroines“, that fought for equal rights, was quelled in 3919. The population is divided based on gender and class; a high wall and an army of „old spinsters“ defend the unmarried women against the unmarried men. The only exception is the married people ward, where „the Maker exalts all the couples that remained faithful till death“. The women that interrupted their pregnancy („the sinners, that single-handedly murdered the fruit of their own bodies“), are condemned to unending psychological torture, situated on top of a cliff that offers a vista of a green meadow, where sweet, angelic children play under the watch of god's childbearing women. Any woman that attempts to reach the meadow is driven back by an army of angels with „bloodied swords“, chased back to the cliff where there is only „crying and the gnashing of teeth“.

Tavčar's liberal mockery of the catholic demonisation of women may allow a feminist interpretation, but it should be known that in 1905 he voted against the introduction of a general right to vote that would be equal for men and women. It is common that in democracies in a patriarchal society even the most ideologically divergent and quarrelling political parties will identify feminism as the common enemy. It is telling that we always find some excuse for the sexism pronounced by a male politician, but never for the same opinions of a female one. So I found myself wondering why Franja Tavčar, Ivan's wife, also opposed the female vote, even though she established a number of women's associations and shelters in Ljubljana; how could she have excluded herself from the women's ranks and resist the female political emancipation?

The same question arises in the case of the female president of Nova Slovenija and her views. Ljudmila Novak regards women from a patriarchal, national and population policy viewpoint and thus sees „mothers and wives“ as and only as a way to reproduce the workforce, free of charge. And if until now her antifeminism was supported only by God, „nature“ and the moral majority, the state has now taken her side, too. If the sexist, homophobic, islamophobic and racist opinions of Nova Slovenija could have been dismissed as mere demagogy in the past, their new-found power will allow them to beatify the heterosexual family as „the most important cell of the nation“. This will be followed by restrictive regulations, punishment and stigmatisation of all those of us that are not fulfilling our patriotic mission. All signs suggest that such treatment of gays and lesbians will then be applied to women.

In a public chatroom interview for RTV Slovenija's MMC (the state broadcasting company's multimedia centre website) in December 2011, Ljudmila Novak wrote that „the right to life once conceived is greater than the right of a mother to abortion“. When a reader asked how she is able to deny other women the right to terminate a pregnancy as a fellow woman, the president of NSi seized the moment and during the public discussion „lay aside“ her political function, power and responsibility. She began to reply as „a woman an a mother“, that has the right to her own opinion, with which she „isn't condemning anyone“. With this move she reduced the political programme of her party to her personal opinion, but as female citizens of Slovenia we can't afford such a reading since her position could soon interfere with our rights. Ljudmila Novak opines, as a politician, woman and mother (she could not in the end refer to her expert qualifications), that the artificial termination of a pregnancy leaves „lasting psychological and physical consequences, and thus young girls should be helped otherwise.“. She was not thinking about sex education or aspiring to a friendlier reception in hospitals or making an effort to de-stigmatise women that had had an abortion. It seems clear that she is more concerned about raising the natality than about the psychological and physical health of women, since she suggested that adoption was a „more adequate and humane solution than forcing girls to terminate their pregnancy“.
 
Ljudmila Novak is not an anti-feminist because she would be aware of feminist arguments against the instrumentalisation of women and tried to counter them. She doesn't need to do this since feminism in Slovenia is not strong enough that anyone other than the feminists themselves would consider it as a political movement. Together with her coalition partners from SDS she can continue to refer to God and nature without worry. If nobody will stand up to the conservatives that have taken power, sooner or later they'll be able to refer to the constitution which currently says that one is „free to decide about giving birth“.

I am fearfully awaiting my next nightmare. If the image of the neonazi occupation of Ljubljana from my first dream will merge with Tavčar's image of clerical fascism, Ljudmila Novak will be marching in front of the paramilitary angelic forces with a baby in her arms. She will be zealously reciting the thoughts of Pierre Bayle, the French philosopher that in 1740 praised the „motherly instinct“ as highly as he could. „The motherly instinct is god's gift,“ she will shout: „it ensures that women will continue to multiply even in the face of their unenviable position of giving birth and taking care of children.“


Translated by Gregor Vuga
.
First published on February 15th 2012 at the LifeTouch portal.

Nova Slovenija proti ženskam

Ko je v Sloveniji nazadnje vladala desnica, sem sanjala, da so Ljubljano okupirali neonacisti. Mesto so nadzorovale tolpe fantov, oborožene s pestmi, noži, palicami in psi. Če jim je kdo ušel iz rok, so zanj poskrbeli vojaki. Niso bili uniformirani, vojska se uradno ni vmešavala v ulične boje, a smo kljub temu dobro vedeli, s kom imamo opravka; tako učinkovito orožje si je lahko privoščil samo (njihov in naš) gospodar, država-cerkev v enem. Medtem ko so se množice lačnih, utrujenih in prestrašenih ljudi skrivale po kleteh, so se Cankarjev dom, opera, drama in druge kulturne ustanove v središču mestu spreminjale v orjaško orožarno.

Podobe iz nočne more so me zasledovale ves dan. Ko sem jo opisala prijateljici, sem v šali dodala, da je bila za nenavadno žive sanje gotovo kriva moja menstruacija. Kislo se je nasmehnila in odkimala. "Prijatelj je imel podobne sanje," je rekla, "pa nima menstruacije."

V naslednjih dneh so podrobnosti iz sanj izpuhtele. Strašljivi občutek, da je levica poražena, je ostal.

Ko sem izvedela, da bo v novi vladajoči koaliciji ob SDS in ostalih soodločala Nova Slovenija, se mi je najprej stemnilo pred očmi. Potem sem pomislila na okupirano Ljubljano iz satirične antiutopije 4000 (1891) Ivana Tavčarja. V delu, ki ga je napisal v odgovor na konservativizem Antona Mahniča, ima Emona že dva tisoč let status "Papeževe provincije številka LII". Cerkev je prevzela državo, v slovenščini se tiskajo samo molitvene knjige, zadnji tujec, ki je vstopil v mesto, je končal na grmadi, prvo in zadnjo vstajo "vsaj 4.000 junakinj", ki so se borile za enake možnosti, so zatrli leta 3919. Prebivalstvo je ločeno glede na spol in stan; neomožene ženske pred neoženjenimi moškimi branita vojska "starih devic" in visoko obzidje. Izjema je oddelek za poročene, kjer "Stvarnik poveličuje vse tiste zakonske, kateri so si ostali zvesti do smrti". Ženske, ki so prekinile nosečnost ("grešnice, ki so svojeroč pomorile sad telesa svojega"), so obsojene na večno psihološko mučenje na robu pečine z razgledom na zeleno livado, na kateri se pod varstvom božje porodnice igrajo angelsko ljubki otroci. Vsako žensko, ki skuša doseči livado, vojska angelov "s krvavimi meči" odžene nazaj na pečino, "kjer je jok in škripanje z zobmi".

Tavčarjevo liberalno norčevanje iz katoliške demonizacije žensk dopušča feministično interpretacijo, vendar je treba vedeti, da je leta 1905 glasoval proti uvedbi splošne in enake volilne pravice za moške in ženske. Za demokracije v patriarhalni družbi je značilno, da ideološko še tako različne in medsebojno sprte politične stranke v feminizmu prepoznajo skupnega sovražnika. Že to je zgovorno, da za seksizem, ki prihaja iz ust politika, vedno najdemo opravičilo, medtem ko za enaka stališča političark ne kažemo velikega razumevanja. Tako sem se ob dejstvu, da je tudi Franja Tavčar, Ivanova žena, nasprotovala ženski volilni pravici, čeprav je v Ljubljani ustanovila vrsto ženskih društev in zavetišč, tudi sama spraševala, kako se je lahko izvzela iz razreda žensk in nasprotovala ženski politični emancipaciji.

Enako vprašanje se zastavlja ob stališčih predsednice NSi. Ljudmila Novak ženske obravnava s patriarhalnega, nacionalnega in populacijskega vidika, zato v "materah in ženah" vidi zgolj in samo sredstvo za brezplačno reprodukcijo delovne sile. A če so njen antifeminizem še pred kratkim podpirali samo Bog, "narava" in moralna večina, je po novem na njeni strani tudi država. In če je bilo seksistična, homofobna, islamofobna in rasistična stališča Nove Slovenije v preteklosti mogoče odpraviti kot navadno demagogijo, bo z novo pridobljeno močjo zlahka beatificirala heteroseksualno "družino kot najpomembnejšo celico naroda". Sledilo bo omejevanje, kaznovanje in stigmatiziranje vseh tistih, ki ne izpolnjujemo svojega državotvornega poslanstva. In kot vse kaže, bomo za geji in lezbijkami na vrsti ženske.

Decembra 2011 je Ljudmila Novak v Klepetalnici MMC RTV Slovenija zapisala, da je "pravica do spočetega življenja večja pravica od pravice matere do splava". Ko jo je neka bralka vprašala, kako lahko kot ženska pravico do umetne prekinitve nosečnosti odreče drugim ženskam, je predsednica NSi zgrabila priložnost in sredi javne diskusije "odložila" svojo politično funkcijo, moč in odgovornost. Začela je odgovarjati kot "ženska in mati", ki ima pravico do svojega mnenja, s katerim "nikogar ne obsoja". S to potezo je politični program svoje stranke reducirala na svoje osebno mnenje, žal pa si državljanske Slovenije takšnega branja ne moremo privoščiti, saj zna njeno stališče kaj kmalu poseči v naše pravice. Ljudmila Novak torej kot političarka, ženska in mati (na strokovno podkovanost se le ni mogla sklicevati) meni, da umetna prekinitev nosečnosti pušča "trajne psihične in tudi fizične posledice, zato bi bilo mladim dekletom potrebno pomagati drugače." S tem nima v mislih izobraževanja o kontracepcijskih metodah, prizadevanja za prijaznejši sprejem v bolnišnici ali družbene destigmatizacije žensk, ki so umetno prekinile nosečnost. Očitno je, da jo bolj kot psihofizično zdravje žensk skrbi pozitivni naravni prirastek, saj je v omenjenem pogovoru kot rešitev predlagala posvojitev, ki je "veliko bolj primerna in humana rešitev, kot siljenje deklet v splave".

Ljudmila Novak ni antifeminstka, ker bi poznala feministične argumente proti instrumentalizaciji žensk in jim želela nasprotovati. Feminizem v Sloveniji ni dovolj močan, da bi ga kdorkoli razen feministk sploh obravnaval kot politično gibanje, zato ji tega ni treba storiti. Skupaj s koalicijskimi kolegi iz SDS se lahko še naprej mirne duše sklicuje na Boga in naravo. Če se konservativcem, ki so prevzeli oblast, ne bo nihče uprl, se bodo kmalu lahko začeli sklicevati na ustavo, ki zaenkrat pravi, da je "odločanje o rojstvih svobodno".

S strahom pričakujem svojo naslednjo nočno moro. Če se bo podoba neonacistične okupacije Ljubljane iz prvih sanj zlila s Tavčarjevo predstavo o klerofašizmu, bo na čelu paravojaških angelskih sil z otrokom v naročju korakala Ljudmila Novak. Pri tem bo goreče deklamirala misli Pierrea Baylea, francoskega filozofa, ki je že leta 1740 na vso moč hvalil "materinski nagon". "Materinski nagon je božji dar," bo vzkliknila, "saj zagotavlja, da se bodo ženske še naprej razmnoževale kljub nezavidljivemu položaju, ki jim pripada zaradi rojevanja in skrbi za otroke".

Prvič objavljeno na portalu Življenje na dotik (Maribor - EPK 2012), 15. 2. 2012.
Angleški prevod.

13. feb. 2012

The Futurist Writing School

Utrecht, February 20th-26th, 2012

The Futurist Writing School is part of The User's Manual - The Grand Domestic Revolution (GDR), Casco's long term 'living research' project developed in partnership with Utrecht Manifest: Biennial for Social Design. The project explores the potential of the domestic sphere as a locus for creating 'the commons', a self-organised form of sharing both material and immaterial resources, by means of artistic, organisational and spatial design operations. 

Following on the rich history of feminist utopian and speculative fiction practices that conjured new relationships, languages and agencies for transgressing structural and invisible forces of subjugation, GDR's Futurist Writing School is organising a week-long workshop running within and alongside the Digest events.

Led by an editorial team consisting of writer, Marina Vishmidt, designers Abäke, and curators, Binna Choi and Maiko Tanaka, along with guest contributors including Merijn Oudenampsen, Quinsy Gario and Tea Hvala, five to seven further participants will collectively write stories imagining alternative forms of living and working organised and intensified in a daily regime. GDR Futurist Writing School will also produce a public reading to close the week-long Digest on February 26th.

The four major themes of the exhibition (Domestic Space, Work, Properties and Relations) will set the major tensions for that near future while the GDR exhibition works will be invoked in multiple ways from catalysts, prompts or props in a story, to historical objects, main characters and offhand references. The GDR library will also serve as immediate reference and resource throughout the week. To accommodate and support this collaborative intensive, Casco, one of three venues for the GDR exhibition, will be transformed into a futurist writing camp. The resulting texts of the school will form the backbone of the GDR exhibition catalogue to be published later this year.

11. feb. 2012

Oddaja Sektor Ž: Feminizmi v dobi revizionizma

V tokratni oddaji bo govora o "stebrih našega zaledja" in razstavi Slovenke v dobi moderne v Muzeju novejše zgodovine Slovenije ter o "steklenih stropovih" v naravoslovju in letošnji podelitvi štipendij Za ženske v znanosti. Sledijo napovedi feminističnih dogodkov, ki se upirajo v hišo zaprtim metaforam. Oddajo sta pripravili Tea Hvala in Ida Hiršenfelder.

Oddaja v celoti (11. februar 2012, Radio Študent).

15. jan. 2012

Upočasnjevanje hitrosti z zeliščarko Lenčko

Na najdaljšo noč v letu - ob zimskem solsticiju, ne na Silvestrovo - sem se sprehodila v mestno središče. Sedla sem na klopco v parku in ker je bilo še zgodaj, okrog sedmih, je mimo hitelo veliko ljudi. Okrog parka so se še hitreje podili avtomobili, a bolj ko so se gnali, daljši so bili zastoji na cesti. Spomnila sem se na zgodbo o zeliščarki Lenčki iz slikanice Zelišča male čarovnice, ki je mestni promet opazovala z vrha semaforja, od koder imajo bitja, manjša od palca, najboljši razgled. Opazila je, da se ljudje ves dan pehajo, ponoči pa kljub utrujenosti ne morejo spati. Odločila se je, da jim bo pomagala premagati nespečnost, zato je pripravila poparek iz makovih glavic. Deloval je (spomnim se, da sem tisto noč tudi sama zelo dobro spala). Ko se je Lenčka vrnila domov, v votlo lipo na robu mesta, jo je prešinilo: "Saj ljudje zato ne morejo spati, ker narobe živijo, ne ker bi jim manjkalo maka! Če bi malo manj dirkali, bi tudi bolje spali. Nobenega maka jim ne nesem več!" In tako je tudi naredila, je zgodbo o zeliščarki zaključila pisateljica Polonca Kovač.

Meni se ni mudilo nikamor. Od kar sem vedela, da bom januarja, če ne pristanem na manjše plačilo, izgubila svojo pogodbeno delo, sem se vsak večer sprehajala po mestu, posedala po parkih in opazovala ljudi. Zdelo se mi je, da imam ves čas na svetu, čeprav je k meni pogosto prisedla gospa Skrb, ki mi je dobronamerno, a za moj okus le preveč zaščitniško žugala, naj se zganem, preden mi zmanjka denarja. Njeno pridigo sem znala že na pamet. 

"Treba je jesti, spati na toplem," je govorila, "zato sprejmi katerokoli delo, ki ni povezano s tem, kar imaš najraje. Saj veš, s pisanjem," je dodala čisto po nepotrebnem. In ker se je čutila dolžno, da me opomni, zakaj se s pisanjem ni mogoče preživljati, je svoj materinski govor zaključila takole: "Dobro veš, da boš na špagetih in kruhu, dokler se mesece po objavi ne bodo spomnili nate in ti nakazali denar - verjetno manj od obljubljenega, ker nam, kot veš, vlada kriza in se postavke nižajo, kar pomeni, da se lahko neto tudi v krajši noči od te spremeni v bruto".

Ob spominu na njeno opozorilo me je zmrazilo, zato sem se iz osrednjega parka odpravila v enega od manjših, kjer je bilo manj možnosti, da me najde. Sedla sem na otroško gugalnico pod edino svetilko in iz žepa povlekla vrečico s tobakom. Ušla mi je skozi premražene prste in sklonila sem se, da bi jo pobrala. Takrat se mi je zazdelo, da se je pod gugalnico nekaj zganilo. Nič nisem videla, bilo je precej temno, a potem se je šuštenje ponovilo in ozrla sem se v pravo smer. Pogledala sem naravnost v zeliščarko Lenčko! Videti je bila kot iz slikanice: pegasta hipijevka srednjih let z živahnim pogledom in bujnimi kodrastimi lasmi, prekritimi z motoristično ruto. Nosila je puhovko, široko pisano krilo, gojzarje. Pomahala mi je in pomignila, naj jo dvignem v naročje. 

"Kako si, Lenčka?" sem jo pozdravila, ko se je namestila na moje koleno."Bradavica na nosu ti pa kar noče zrasti, kajne?"

Nejevoljno je zamahnila z roko in raje sem spremenila temo. Vprašala sem jo, kaj meni o današnjem prometu. 

"Kot običajno, samo da je še huje," se je namrdnila. "Pred prazniki se še bolj ženete in ponoči ... ponočujete!"

"Seveda, dan je prekratek," sem se zasmejala, "a ne skrbi, ponočnjaki ne potrebujejo tvoje pomoči, medtem ko nespečneži ... gotovo bi bili hvaležni za tvoj zvarek."

"Reče se poparek," me je popravila. "Ti Polonca ni povedala, kaj sem sklenila?"

"Je, vendar nisem vedela, ali misliš resno."

"Sami naj nabirajo mak, če ga hočejo, zato pa je napisala tisto knjigo!"

Zvenela je nenavadno sebično, a morala sem ji pritrditi; to zimo se je tudi meni zdelo, da nekaj ni v redu. Povedala sem ji, da sem bila pred nekaj tedni na umetniškem performansu, ki je potekal na prostem, v prepišnem podhodu, kjer sem skoraj zmrznila. Vino in poskakovanje na mestu nista pomagala. Namesto s performansom tandema Small but Dangers in Marka Breclja sem se ukvarjala z vprašanjem, zakaj se obnašamo kot da ni zime. Hitimo sem ter tja, kakor da ne čutimo mraza; eni zato, da ne bi česa zamudili, drugi zato, ker moramo. Kako zelo smo se prilagodili ritmu, ki ga narekuje delo, sem razmišljala, in morda je z nami narobe samo to, kar je narobe s sistemom: da nas je dobesedno ustrojil po svojih podivjanih merah. 
Pred Lenčko sem se čutila dolžno braniti tiste, ki norijo, ker morajo. Morda je v mojem glasu prepoznala gospo Skrb, saj me je začela tolažiti. 

"Saj bo," je rekla, "se boš že znašla. Ljudje ste znani po tem, da se znajdete, pa če je še tako hudo."

"Ja, prekleto prilagodljive živali smo. A na drugi strani: razlaščeni in izkoriščani so se vedno upirali. Ne govorim o javnih konfrontacijah z oblastjo, o katerih ponavadi bereš v časopisu - če ga bereš."

Lenčka je odkimala.

"Nič ne zamujaš. No, poleg njih obstaja množica nevidnih, 'vsakdanjih' oblik upora, naj govoriva o nezaposlenih ali o tistih, ki se jim danes približujejo: o revnih zaposlenih."

"Kako - zaposleni in revni?" se je začudila. "Mislila sem, da delate prav zato, da ne bi bili revni?"

"Saj! A danes je plačilo pogosto tako nizko in cene tako navite, da so mnogi kljub službi na koncu meseca lačni. In potem se morajo, kot si že ugotovila, znajti po svoje."

"Ja," je bila navdušena Lenčka, "in potem si pomagate tako kot zeliščarke! Delite si njive in pridelek, travnike in zeli, jeseni pa pripravite ozimnico, od katere živite vso zimo!" 

"Pa kje ti živiš!" sem vzkliknila.

"Kot da ne veš," me je užaljeno zavrnila, "v votli lipi!" 

"Oprosti, Lenčka. Hočem reči, da večina ljudi v mestu, posebej tisti, ki živijo v blokih, in tisti, ki so se priselili od drugod, nimajo dostopa do zemlje. Tudi če ga imajo, ni nujno, da imajo čas in znanje za obdelavo. Zemlja je pogosto nerodovitna, včasih celo zastrupljena. Poleg tega ljudje s podeželja pravijo, da o samooskrbi lahko sanjaš samo, če še nikoli nisi skušala preživeti od kmetovanja." 

"Kako se pa potem znajdete?" je bila že rahlo obupana Lenčka. 

"Glej," sem rekla in zopet segla po vrečici s tobakom. "Oblik je nešteto, a vse to, kar si omenila, je treba še preizkusiti. Ljudje si seveda pomagamo, nekaterim pomagajo sorodniki, drugi si skušajo pomagati s socialno -"

"In če je ne dobijo?" me je prekinila. Očitno je vedela več, kot bi lahko sklepala iz njenih prejšnjih vprašanj. 

"Potem pride na vrsto prava iznajdljivost."

"Na primer?" je rekla in se zavila v moj šal. 

Iz žepa sem izbrskala vžigalnik in končno prižgala cigareto. Tudi njej sem jo ponudila, a je zmajala z glavo in rekla, da kadi samo žajbljeve, in še te le, če ve, da jih je pripravila zeliščarka. Ta Lenčka!

"Če delaš," sem začela, "lahko v službi izmikaš stvari, ki ti pridejo prav. Če ne delaš, če si ne moreš privoščiti hrane, jo lahko izmakneš v supermarketu. Ali pa greš na tržnico, ko začnejo pospravljati stojnice, in pobereš odvrženo sadje in zelenjavo. V vsakem primeru bi romalo na odpad. Ponoči lahko obiščeš smetnjake velikih trgovin. Bila bi presenečena, kaj vse se najde: povsem dobra, zapakirana hrana s komaj pretečenim rokom! Res je, da je s seboj pametno vzeti orodje, s katerim lahko odkleneš ali razbiješ ključavnico. Tudi smeti zaklepajo!"

"Ampak - to je kraja!" je rekla razburjeno. 

"Kakor za koga. Mar to, da s plačo ne moreš preživeti meseca, ni kraja?" 

Lenčka je molčala. Čez čas je resno prikimala in vprašala, če sem se vse to naučila iz časopisov. 

Bruhnila sem v smeh: "Tudi, a ne iz tistih, ki so naprodaj v kiosku. Obstajajo še drugi. V njih piše marsikaj, na primer, kako se lahko maščuješ za izkoriščanje na delovnem mestu. Tudi to je upor: da namenoma zamujaš v službo, da zavlačuješ in delaš napake ali pa, če je to v tvojem poklicu bolj učinkovito, dosledno spoštuješ in uveljavljaš pravila. 

"Zeliščarke temu pravimo sabotaža!"

"Natančno tako," sem prikimala, "in to še ni vse!" 

"Boš metin poparek?" me je prekinila in začela brskati po svoji malhi. Očitno me je želela pomiriti. Bila sem razvneta od pogovora in sunkovito sem odkimala. Lenčka je zavzdihnila, si popravila lase in spila požirek iz svoje majcene termovke. Ne pozabite, manjša je od palca.

Nadaljevala sem: "Ne smeva pozabiti na previsoke najemnine. Zeliščarke teh težav nimate, podnajemniki v mestu, ki ne pozna nadzora nad najemninami, pa plačujemo preveč za premalo! Po drugi strani v vsaki ulici stoji vsaj ena zapuščena hiša. Ljudje bi se morali povezati in jih zasesti! 

"Kaj pa če bi vas vrgli na cesto?"

"Potem bi zasedli drugo hišo! Preden bi nas pregnali, bi gotovo minilo dovolj časa, da bi si utegnili priskrbeti vodo in elektriko. Če tudi to ne bi šlo, bi živeli v zapuščenih počitniških prikolicah, vagonih, kioskih. Elektriko bi jemali mestu, ki je poskrbelo za to, da si ne moremo privoščiti dostojnega stanovanja. Ljudje brez majhnih otrok bi se lahko gibali: pozimi proti jugu, poleti na sever. Potovali bi na štop, s kolesi, peš, zasedali in obdelovali bi zapuščene njive, gojili hrano in skratka počeli vse tisto, kar si predlagala. Skupaj! Mar ne bi bilo to dobro?"

"Samo ..."

"In nekateri to že počnejo!"

"Že, ampak ..." je spet poskušala Lenčka, "Vse, kar si naštela ... Občutek imam, da bi za kaj takega, za tako velik preskok, človek moral imeti moč, in da brez širše podpore ne bi šlo. Ti pa praviš, da delate in živite vsak zase; mar nisi rekla, da še vrtov ne obdelujete skupaj? Poleg tega je zima. Se ne bi premaknili? Zebe me."

V trenutku, ko je omenila mraz, sem ga začutila v svojih otrplih prstih. Prikimala sem. Lenčko sem prijela v dlan in se skobacala iz preozke gugalnice. Posadila sem jo v zavihek svoje volnene kape, od koder je imela skoraj tako dober razgled kot s semaforja. Moje besede je niso prepričale, zato sem razmišljala, kaj bi ji lahko pokazala, da bi bil učinek večji. Končno sem pomislila na vrtove sredi zapuščenega gradbišča pri železniški postaji. Bilo je zaklenjeno, a morda bi lahko splezali ali vsaj pokukali čez ograjo pri drevesu s hišico. Njegove gole veje so se nagibale dovolj nizko, da bi jih dosegli. 

"Lahko ti pokažem, kje so skupni vrtovi, ki jih obdeluje društvo Obrat! Vem, zima je, temno je, ne bova videli prav veliko, a vsaj ogreli se bova.

"Pojdiva!" je zaklicala Lenčka s svoje razgledne točke. 

Med potjo mi je pripovedovala o njeni prateti "travarici", ki se je družila s heretiki: v 10. stoletju z bogomili in tristo let kasneje s katarji. Zdelo se mi je neverjetno, da zeliščarke živijo tako dolgo, a sem molčala, ker so bile zgodbe zelo zanimive. Recimo, Bogomili so se klatili po Balkanu. Niso želeli imeti otrok, ker v "deželo bridkosti", kot so v enem svojih traktatov poimenovali svet, niso želeli rojevati novih sužnjev. Katarji so bili ena od najvplivnejših in najradikalnejših zahodnoevropskih heretičnih sekt. Zavračali so vojno nasilje in smrtno kazen. Bili so strogi vegetarijanci in tolerantni do drugih verovanj. Položaj katark je bil v primerjavi s položajem žensk v katoliških skupnostih neprimerno boljši. Najbolj spoštovane so bile "modre ženske" ali zeliščarke, ki so z napoji za jalovost poskrbele za to, da spolna vzdržnost ni bila edina oblika kontracepcije. 
"Tudi katarji so bili proti plodnosti, a ne zato ker bi prezirali ženske in spolnost, temveč zato ker so zavračali življenje, od katerega je ostalo samo golo preživetje."

"Uau!" sem vzkliknila tako glasno, da se je neki moški, ki je hodil pred nama, obrnil in zastrmel vame. 

Najbrž je videl norico, ki se pogovarja sama s sabo. Lenčke seveda ni mogel opaziti. Pomahala sem mu in nemudoma se je obrnil in pohitel dalje. 

"Lenčka," sem rekla, "ne vem, če si opazila, a tudi danes se v političnih gibanjih in umetnosti pogosto razpravlja o 'strategijah preživetja'. V mislih imajo najin 'znajdi se', a kljub temu se mi ob tem izrazu kar stemni pred očim. Tako krut je, tako jasno pove, kje smo."

"Ne razumem". 

"Pove, da se življenje začne šele takrat, ko imaš zagotovljeno preživetje, jaz pa hočem živeti, ne le preživeti! Tudi alternative, ki obstajajo, imajo tako zoprna imena: Borza znanja, Časovna banka, tako imenovani 'free shopi' ... Vse so si sposodile ime pri ekonomiji."

"Res je," je rekla Lenčka, "vendar ji dajejo nov pomen! Ponošenim besedam ne smeš pustiti, da te odvrnejo od dejanj. Kaj pa jaz? Če bi se grizla, ker me ljudje zmerjajo s čarovnico, bi že zdavnaj opustila zeliščarstvo. In na drugi strani: če so nas petsto let obtoževali čarovništva, da bi izbrisali našo modrost, če se ženske še vedno enači z naravo, da bi iz vas naredili učinkovite 'stroje za rojevanje' nove delovne sile, potem nove besede ne bodo zadostovale za spremembe. Pomisli na moške: kaj je iz njih naredil tekoči trak? Trdno sem prepričana, da si boste življenje in telo lahko prilastili samo, če vam bo uspelo prekiniti z delovno disciplino, ki vas spreminja v stroje."

V Lenčko sem zijala z odprtimi usti.

"Kaj me tako gledaš?" je rekla. "Pozimi berem. Narava počiva in noči so dolge." 

Medtem sva prispeli do gradbišča. Ograja je bila previsoka in želja po plezanju me je minila, ko sem pomislila, da na drugi strani tako ali tako ni kaj videti. Tudi vrtovi so počivali. Lenčka je vztrajala, da hoče v drevesno hišico. Vzela sem jo iz kape in ji pomagala, da se je po spolzki veji vzpela do krošnje. Na temačno gradbišče se je komaj ozrla. Sedla je pred hišico in iz svoje malhe povlekla termovko in potem še dve drobceni knjižici. 

"To te bo zanimalo," je rekla. "Študija o povezavi med prvotno akumulacijo kapitala in preganjanju modrih žensk. Napisala jo je Silvia Federici, odlična je. Poglej te grafike iz 16. stoletja."

Vzela sem knjižico in stopila pod ulično svetilko. Na prvi grafiki je bil "zodiakalni človek", prava miniatura vesoljnega reda. Na drugi je bil "rastlinski človek" z žilami, ki se se širile navzven kot korenine. Na zadnji je bil s profila upodobljen kmet s srpom namesto ušes, krivačem namesto nosu, nekakšnim pipcem namesto oči in brezovo metlo namesto brade: poljedelska verzija "mehaničnega človeka". 

"Oh," sem rekla razočarano, "človek-stroj, nič novega."

"Potem pa poslušaj tole." Izpila je požirek metinega poparka in v drugi knjižici poiskala pravo stran. "Citiram: 'Nič ne bi moglo mitu stroja in razčlovečeni družbi, ki jo je ustvaril, postati bolj nevarno kot neprestano odtegovanje zanimanja, neprestano upočasnjevanje hitrosti, odprava nesmiselnih navad in nepremišljenih dejanj.' Ni slabo, kajne? To je zapisal Lewis Mumford." 

Ponudila mi je poparek. Tokrat se ga nisem branila. Potem sva se v najdaljši noči v letu odpravili na nov sprehod po mestu, ki se je ob tisti uri že malce umirilo.


Prvič objavljeno 11. januarja 2012 na portalu Življenje na dotik - Perspektive in refleksije (Maribor - EPK 2012). 

4. jan. 2012

Oddaja Sektor Ž: Lezbični in feministični klub v vsako vas

Drage feministke in feministi, 

okrepljeno in razširjeno uredništvo oddaje Sektor Ž bo predstavilo novi dokumentarni film Vesne Vravnik Lezbični klub v vsako vas o lezbični, biseksualni in trans sceni v Sloveniji. Na premieri 10. decembra 2011 v Menzi pri koritu na Metelkovi je potekala tudi predstavitev prvih izsledkov obsežne raziskave o življenju neheteroseksualnih žensk v Sloveniji. Projekt bo predstavila Eva Gračanin, vodja mladinskega programa pri Društvu informacijski center Legebitra. Poročilo pripravlja Tea H.

V drugem delu se bo Ida H. pogovarjala s profesorico Vesno Leskošek iz Fakultete za socialno delo o prvi nacionalni raziskavi o nasilju v zasebni sferi in v partnerskih odnosih, ki so jo opravile skupaj s soavtoricama dokumenta Mojco Urek in Darjo Zaviršek.

Vabljene/i k poslušanju v soboto, 14. januarja 2012 ob 13.00 na Radiu Študent. 

Za zamudnike: oddaja v celoti.



 








Film si lahko ogledate na tej povezavi (Vimeo).

30. dec. 2011

Klitajmnestra: Kasandrino vprašanje

Drage, dragi,

res je, ne kažem svojih dva tisoč plus let. Jih pa zato nosim!

Ne vem, kaj veste o meni. Zadnjih dva tisoč let so namesto mene govorili drugi. Ne kdorkoli: zapisali so me moški.

Šele zadnjih sto let se ženske sprašujejo: Je res prevarala in potem ubila moža? Sama ali z ljubčkovo pomočjo? Je prepodila lastne otroke? Je res ubila Kasandro?

Ha!

Veste, v mojih najboljših časih ... Bila sem kraljica in imela sem se dobro, vsaj dokler je bil moj prestol enako visok kot Agamemnonov. Kasneje ...

No, opažam, da se v zadnjih dva tisoč letih ni veliko spremenilo. Razen mode! Videz je po vsem sodeč še vedno nadvse pomemben in kot ste morda opazile, opazili, sem se potrudila, da bi bila nocoj videti v koraku s časom.

Še nekaj se je spremenilo: zadnjih sto let se ženske spet družijo, plešejo, pojejo in debatirajo, pišejo, se spominjajo. Želim si, da bi bila Kasandra še živa.

Pravijo, da sem jo ubila. Moj mož, mikenski kralj, se je iz trojanske vojne vrnil zmagovit. Za bojni plen si je izbral Kasandro. Nista se videla prvič, nekoč na tržnici v Tebah ji je kupil ogrlico – prav tako kot meni! Ko sta se vrnila v Mikene, sem jo videla!

Pravijo, da sem najprej ubila njega in potem še njo.

Ha!

Ničesar ne zanikam. Samo ne pozabite, kdo je pisal epe. Ne pozabite, koga sta slavila Ajshil in Homer. Povedala vam bom nekaj, česar nista vedela niti onadva. Tako ali tako sta bila prepričana, da sem jo sovražila. Iz ljubosumja in strahu pred tem, da bi zasedla moj prestol.

Ha!

Kasandra je bila obsojena na nesrečo. Ni moglo biti drugače, ko pa je znala prerokovati samo nesrečo. Čeprav so se vse njene napovedi uresničile. In nasprotovala je, s svojim "ne" je svarila pred vojno, a je njen oče, kralj Priam, ni poslušal. Nasprotno, proglasil jo je za noro in jo zaprl v jamo. Rešila jo je Arizba. Z njo je pobegnila v hribe, kjer so se svobodne ženske in sužnje skrivale pred vojno, pred "svojimi" in pred Grki. Tam se je Kasandra naučila marsikaj, česar ni v junaških epih.

Ni me sovražila, jaz nje nikoli.

Na samem mi je povedala, da so v tisti odročni skupnosti skrivale bojevite amazonke pred Grki in pred "svojimi". Želela mi je zaupati še eno skrivnost, a je ostalo samo pri namigu. Takrat je bila že zelo slaba. Jaz pa od kar pomnim slabo slišim. Mogoče bomo skupaj lažje razumele njeno skrivnost. Boste razumeli? Prvič je nisem dojela, nagnila sem se bliže in v uho mi je zašepetala: "Si vedela, da je tvoja vagina lahko tudi uho?"

Rekla je "vagina". Ni rekla … "spol", ni rekla … "sram", ni rekla … "pička", ni rekla "pizda", ni rekla "češplja" ne "kosmatinka", ni rekla "muca", ni rekla "alma". Nič od tega ni rekla. Rekla je "vagina".

Sklonila sem se še bliže: "Kaaj praaviš?"

"Si vedela, da je tvoja vaagiiinaa laahko tuudi uhoo?"

"Uhh, ooh, kaaj, kakoo?"

"Si vedela, da je tvoja vaagiiinaa lahko uho?"

"Uhh, ohh ..."

V epih ne piše, in jaz pozabljam, kako dobro je bilo. Drage, dragi, pomagajte mi, da ne bom pozabila, kako zelo dobro je!



Klitajmnestra na treš benefitu Rdečih zor, 29. december 2011
Foto: Nada Žgank / memento








20. dec. 2011

Invitation to Red Dawns' benefit party - 29.12.2011

Merry Crisis and a Happy New Fear!
TREŠ BENEFIT ŽUR RDEČIH ZOR

(English version below.)

Ekipa feminističnega in queerovskega festivala Rdeče zore je v polnem zagonu: pripravljamo naslednji festival, ki bo med 7. in 10. marcem 2012 tudi z vašo pomočjo lahko znova kljuboval samoumevnostim, vpisanim v spol. Rdeče zore lahko podprete že na prednovoletni nabirki ali treš benefit žuru.

Oder: burleskne, plesne, drag in striptiz enodejanke
Zvok: INTO TRASH: DJ KITCH vam postreže s plesnimi trash zvoki raznih sort, zmešanimi z 80-imi, punkom, orientom
Video: KITCH (v Menzi), Ana Grobler (na dvorišču, tehnična pomoč Neven Korda)
VJ: I.G.S.empl, KITCH
Dekor: Alota Trash
Gretje: koktejli in kuhano vino, majčke in broške z motivi Rdečih Zor
Dresscode: Treš!

Vstop: 3 € (vključuje kozarček kuhanega ali broško)

Četrtek, 29. december 2011 ob 21.00 v Menzi pri koritu, AKC Metelkova mesto, Ljubljana
Vabljene, vabljeni!

*

Merry Crisis and a Happy New Fear!
RED DAWNS' TRASHY BENEFIT PARTY


The Red Dawns team is busy preparing the next festival, scheduled between March 7th and 10th 2012. With you help, the feminist and queer festival Red Dawns is going to be able to counter common (non)sense about gender and sexuality for the 13th time! We invite you to express your support by visiting Red Dawns’ trashy benefit party.

Stage: short burlesque, drag and striptease shows
Sound: INTO TRASH: DJ KITCH serves you danceable trash of all sorts, mixed with ’80s, punk and Orient
Video: KITCH (indoors), Ana Grobler (outdoors with Neven Korda’s technical support)
VJ: I.G.S.empl, KITCH
Decoration: Alota Trash
Heating: cocktails, hot wine and the collection of Red Dawns T/shirts and badges
Dresscode: Trash! (Merry Crisis and Happy New Fear!)

Entrance fee: 3 € (includes a glass of hot wine or a badge)

Thursday, December 29th at 9 p.m., Menza pri koritu, Metelkova mesto, Ljubljana

Welcome!

5. dec. 2011

Vabilo na odprto vajo Drobni gumbki

Antonia Baehr & Keren Ida Nathan: DROBNI GUMBKI
Štiridnevna delavnica odrskega uprizarjanja, režije, pisanja in interpretacije z javnim nastopom
3.–6. 12., 14.00 - 19.00 - Stara mestna Elektrarna – Elektro Ljubljana

Vabljeni na odprto vajo, ki bo 6. 12. ob 20.00 v Stari mestni Elektrarni – Elektro Ljubljana, Slomškova 18.

Kako sodelovati pri postopkih odrskega uprizarjanja, režije, pisanja, interpretacije? Kako ustvarjati skupaj? Poleg hierarhično-piramidalnega pristopa do skupinskega dela obstaja še nešteto pluralnih oblik sodelovanja. Delavnica se bo ukvarjala z različnimi pristopi in branji performativnih situacij, režijskih postopkov in povezovanj. Obenem se bo lotila raziskave uprizarjanja tudi s pozicije spola na nivoju jezika, gest in različnih družbeno-simbolnih znakov. Na primeru burleske kot ene od odrskih oblik se bo lotila meja med formo/interpretacijo, vajo/predstavo, režiserjem/nastopajočim in gledalci/ prezentacijo. Štiridnevna intenzivna delavnica se bo osredotočila na praktično raziskavo in se bo zaključila z javno predstavitvijo rezultatov.



Udeleženke in udeleženci (z leve proti desni): Ana Hribar, Kaja Balog, Leon Vidmar, Irena Tomažin, Sabina Potočki, Barbara Kapelj Osredkar, Tea Vidmar, Antonia Baehr, Nataša Živković, Marijs Boulogne, Keren Ida Nathan, Tea Hvala in Noemi Veberič Levovnik.

29. nov. 2011

Vabilo na predstavitev zbornika Škratove filmske šole 2011

Kolektiv Škratove filmske šole 2011 vabi na zaključni večer Škratove filmske šole 2011, na katerem bodo predstavili zbornik Film in digitalni način produkcije, ki je nastal na letošnjih škratovsko-filmskih druženjih. Besedila: Andrej Tomažin, Bojan Anđelković, Matic Majcen, Katja Čičigoj, Uroš Kranjc, Ander Pezelj, Tjaša Pureber, Jelena Mikloš, Zora Žbontar, Ana Jereb, Rok Bozovičar in Tanja Hladnik. V zborniku so objavljene tudi zgodbe, nastale v okviru delavnic Preoblečena filmska svetovja, ki so potekale po vzoru delavnic Svetovi drugih Tee Hvala. Na delavnicah so sodelovale in sodelovali Nina Cvar, Martin Horvat, Jelena Mikloš, Srečko Lubšina, Andrej Tomažin, Tea Hvala, Saška in Tit Podobnik. Po predstavitvi se obeta prijetna glasba hišnih glasbenih selektorjev in pisana kolekcija čipsov in smokijev.

V sredo, 30. novembra 2011 ob 18.00 v Klubu SOT-24, 5, AKC Metelkova mesto, Ljubljana. 

27. nov. 2011

Varnost v na moč zapletenem gibanju

"Ker se na skupščinah od tistega, ki predlaga nov
 dogodek, pričakuje tudi (so)izvedbo, bi lahko
 sklenila, da v ljubljanskem gibanju ni ne feministk ne
 lezbijk, ki bi bile o tem pripravljene govoriti. Možnosti,
 da je feminizem pri nas odveč, ker smo, kot pogosto
 slišim, ženske že davno dosegle enakopravnost,
 nisem dala priložnosti. Raje sem se spraševala, ali to
 pomeni, da gibanje 15o kljub vsemu ni dovolj
 vključujoče, ali da imajo druge aktivistke drugačne
 prioritete, ali da smo feministke in lezbijke nevidne
 zato, ker nas je premalo in nismo povezane med sabo?"

 
Dan po zasedbi ploščadi pred poslopjem Ljubljanske borze sem prispela v mesto. Aktivistke so pripovedovale o množični udeležbi, o različnosti ljudi in vzklikov, ki so zaznamovali protest 15. oktobra in o podpori, na katero je naletela uspešna zasedba prostora, ki je šele s tem postal javen. Začela sem brskati po spletu za fotografijami, da bi videla, kaj sem zamudila, in v enem bolj branih medijev naletela na fotografijo aktivistke, ki pred borzo pometa tla med šotori. Preneseni pomen fotografije (pometanje pred »tujim« pragom, ki je tuj samo zato, ker nam je dokončno odtujil presežno vrednost našega dela) sem povsem spregledala, saj me je bolj zaposlovala misel, da medij na vsak način želi zmanjšati pomen novega političnega prostora in javnosti v nastajanju.

Bralcem in bralkam, ki so podobo izenačili z dejansko delitvijo dela v nastajajočem gibanju, je fotografija potrdila sum, da ga ne gre jemati resno, saj nekritično povzema vzorce obnašanja, ki kar kličejo po znamenitem feminističnem grafitu iz socialističnih časov: »Proletarci vseh dežel, kdo vam pere nogavice?« Bralke in gotovo tudi kak bralec, ki nas je fotografija zgolj utrdila v prepričanju, da so reprezentacije žensk v slovenskih medijih obupne, seveda še naprej izkazujemo podporo gibanju, ki skuša delovati egalitarno in vključujoče. Patriarhalna spolna delitev dela, po kateri bi gospodinjsko in skrbniško delo pripadlo aktivistkam, medtem ko bi aktivisti prevzeli tehnična in intelektualna opravila, bi gibanje postavila na laž bolj kot to, kar mu ves čas neuspešno očitajo cinični komentatorji; da že zaradi razprtega imena boj za »ne ve, kaj hoče«. Še nekaj drugega bi gibanje postavilo na laž: nezmožnost, da ustvari javni prostor, v katerem se pripadniki spolnih, seksualnih, etničnih, razrednih in drugih manjšin počutijo varno; torej prostor, kjer se jim – nam – ni treba bati izključevanja ali/in nasilja.

Vračala sem se pred borzo in videla, da se ženske in moški pri delu menjajo in družijo: aktivistke so pometale, odpirale konzerve, rezale zelenjavo, kuhale čaj in ga ponujale mimoidočim, ki so se ustavili, da bi poklepetali, ali pa tako kot gospa Ana prinesli dve kolebnici (»Da se boste ogreli, ko vas bo zazeblo.«), svečke (»Za boljši ambient.«) in pekač domačega štrudla z obljubo, da mu bodo – »če vam bo všeč in zato, da podpora ne bo samo moralna« – sledili novi. Nekatere aktivistke so moderirale avtonomne skupščine, predlagale in vodile delavnice, izdelovale in delile letake, urejale in pisale blog www.15o.si, prevažale stole iz Metelkove do »bojze«, menjale plinske bombe in skratka počele (več kot?) vse tisto, kar so počeli bojzi. Kljub vtisu, da je vse v redu, sem nekaj novih in starih znank vprašala, če se pred borzo počutijo varno; med njimi študentko sociologije, pisateljico, zdravnico in umetnico-mati samohranilko, ki je, ne mimogrede, po koncu prve delovne noči v novem ljubljanskem klubu jokala zaradi nadlegovanja in otipavanja hostes.* Nekatere so se čudile, zakaj naj se ne bi počutile varno. Druge niso razumele, kam merim, in rekla sem, da sem razmišljala, kako je, če si deliš šotor z ljudmi, ki jih ne poznaš, sploh z moškimi. In o tem, da te noč in dan »pazi« policija. Dodala sem, da razumem, da je zasedba nekaj posebnega, da si v zanosu, da revolucijo vohaš tako gotovo kot prihajajočo zimo in ti je že zato (kao) vse kul.

»Premrzlo je, da bi spala v šotoru,« je rekla prva, »ponoči sem tukaj samo, ko dežuram, in to počnem s svojimi«.

»Policija se ne vmešava – razen takrat, ko piše kazni tipom, ki so se šli olajšat za vogal,« se je zasmejala druga in dodala, da je bilo na skupščinah, kar zadeva pravila obnašanja, jasno rečeno, da je spoštljiv odnos do vseh udeležencev in udeleženk pričakovan, raba alkohola pa odsvetovana, saj se hočejo izogniti nasilju.

Zanimalo me je, če so se pred borzo že morali soočiti s homofobijo, seksizmom, rasizmom in napadi na druge manjšine, ki bi zahtevali bolj ostra pravila. Moje znanke so zmajale z glavo in bila sem vesela, da s svojimi vprašanji, kar zadeva Ljubljano, streljam mimo.

V torek, 15. novembra, je minil neverjeten mesec boja za. Med »obmesečnim sprehodom« mimo sodišča, Nove ljubljanske banke in parlamenta, ki se ga je, tako pravijo, udeležilo okrog sto ljudi, sem sedela v službi, kjer sem se spomnila na solidarnostno izjavo Angele Davis, namenjeno aktivistom v New Yorku. Temnopolta aktivistka, lezbijka, feministka, nekoč članica Črnih panterjev in ameriške KP, ki danes raziskuje »zaporniško-industrijski kompleks«, ki ga je izkusila na lastni koži, jim je rekla: »Spreminjate politični prostor. Obudili ste našo skupno strast. Spomnili ste nas na to, da je še vedno mogoče graditi skupnosti upora. Predani ste kolektivnemu delu in zavračate razredne, etnične, spolne in seksualne hierarhije«. Dodala je, da odločitev za skupen nastop, enoten protest, prinaša veliko odgovornost, ker je treba najti odgovor na vprašanje, kako združiti sile, ne da bi zatirali ali poenostavljali zapletena razmerja med posamezniki, vključenimi v gibanje. Kako torej ustvariti kompleksno in emancipatorno skupnost? Angela Davis je odgovorila s citatom temnopolte, lezbične in feministične pesnice Audre Lorde: »Toleranca ne zadošča, razlike moramo razumeti kot vir neizbežne polarnosti, v kateri se dialektično poraja naša ustvarjalnost.« Zaključila je, da šele v zapleteni skupnosti lahko rečemo »ja življenju, ja sreči, ja skupnosti, ja izobraževanju – brezplačnemu izobraževanju, ja enakopravnosti, ja domišljiji, ja ustvarjalnosti, ja upanju in ja prihodnosti«.

V arhiv spletne strani 15o.si se je v mesecu dni preselil dolg seznam izvedenih delavnic in debat ter besedila izjav in javnih pozivov. Med njimi še vedno pogrešam to, o čemer je govorila Angela Davis (debato o pasteh poenostavljenih predstav o gibanju kot nečem homogenem), in še bolj debato o tem, kako prekarizacija dela zadeva ženske, še posebej starejše ženske, revne ženske, lezbijke in pripadnice etničnih manjšin v Sloveniji. Ker se na skupščinah od tistega, ki predlaga nov dogodek, pričakuje tudi (so)izvedbo, bi lahko sklenila, da v ljubljanskem gibanju ni ne feministk ne lezbijk, ki bi bile o tem pripravljene govoriti. Možnosti, da je feminizem pri nas odveč, ker smo, kot pogosto slišim, ženske že davno dosegle enakopravnost, nisem dala priložnosti. Raje sem se spraševala, ali to pomeni, da gibanje 15o kljub vsemu ni dovolj vključujoče, ali da imajo druge aktivistke drugačne prioritete, ali da smo feministke in lezbijke nevidne zato, ker nas je premalo in nismo povezane med sabo?

Tudi v mestih, kjer feministične in sorodne skupine soustvarjajo gibanje (spremljala sem predvsem delovanje ameriških skupin), so se varnosti vseh udeležencev in udeleženk resneje posvetili šele takrat, ko se je izkazalo, da jo je na množičnih zasedbah težko zagotoviti, o čemer pričajo številna poročila o zastraševanju, nadlegovanju in tudi posilstvih. Nekatera gibanja so dogovor o principih in praksi varnega zasedništva izglasovala preden je prišlo do spolnih napadov, vendar je bilo jasno, da še tako dobronamerne izjave ne morejo preprečiti nasilja, zato so aktivistke organizirale ločene šotore za spanje, v katere moški nimajo vstopa. Ponekod so k sodelovanju povabile strokovnjakinje, ki so vodile delavnice o konsenzu, o podpori žrtvam spolnega nasilja in zlorabe, o soočanju z rasizmom in o načinih, kako se upreti tehnikam dominacije ter moškemu šovinizmu. Kaj si ameriške aktivistke torej predstavljajo pod izrazom »varna zasedba«? Skupina Women Occupy iz New Yorka jo je opredelila kot možnost, da ženske »sprožajo debate o učinkih socialne neenakosti, v njih sodelujejo, jih usmerjajo in tudi zaključijo« in »možnost, da vse to počnejo v okolju brez policijskega nasilja, brez spolnega nadlegovanja in objektiviranja. V boju potrebujemo ženske,« so sklenile članice skupine, »vendar jim vse našteto jemlje moč.«

Feministična aktivistka Lucinda Marshall je na spletni strani Occupy Patriarchy! analizirala odločitve in jezik izjav, s katerimi so se aktivistični kolektivi odzvali na primere spolnega nasilja v njihovi sredi. Obravnavala je tudi primer iz Glasgowa na Škotskem, kjer je 25. oktobra več moških posililo mladoletno dekle. Prva reakcija skupine Occupy Glasgow? Mladoletnim so prepovedali prenočevanje v zasedenem parku, kar pomeni, da so raje kaznovali šibkejšega (mladoletne in s tem posredno tudi žrtev posilstva) kot da bi poskrbeli za varnost vseh udeležencev. Poleg tega so se aktivisti v svoji prvi izjavi povsem distancirali od zločina in žrtve. Njen spol sploh ni bil omenjen (»obžalujemo krivico, ki se je zgodila enemu od ljudi v parku«), namesto o skupinskem posilstvu pa so pisali o »domnevnem spolnem napadu«. Ob komentarjih aktivistov, ki so trdili, da gre za osamljen primer, ki ga ne gre posploševati na celotno gibanje, ni bilo težko skleniti, da je marsikoga bolj kot zloraba dekleta skrbela okrnjena podobo gibanja. To izjavo je čez noč zamenjala druga. V njej so zapisali, da so na skupščini 26. oktobra dolgo debatirali »o tem zaničevanja vrednem, nedopustnem zločinu in njegovih posledicah«, in da se zavezujejo k doslednemu upoštevanju varnostih meril, ki so jih določili ob začetku gibanja. Organizirali so solidarnostno vigilijo za žrtev, lokalne feministične in LGBTI skupine pa pozvali, da se pridružijo gibanju. To pomeni, da se omenjene skupine pred tem niso vidno vključevale v gibanje Occupy Glasgow. Ni mi uspelo izvedeti, zakaj ne, niti, če so se odzvale na vabilo, ki je moralo zveneti precej grenko, če pomislimo, da so se aktivisti na manjšino v lastnih krogih spomnili šele takrat, ko so se morali soočati z brutalnimi posledicami seksizma. »Gibanje, ki dopušča seksizem,« je sklenila Lucinda Marshall, »ženske odvrača od sodelovanja, in ko ženske zapustijo gibanje, v njegovem imenu govorijo samo moški – vključno s seksisti.«

Vemo, kaj sledi: v skupinah, kjer prevladujejo moški, je spolno nadlegovanje hitro reducirano na »osebni problem« žrtve, upoštevanje spolne delitve dela v ekonomskih debatah pa je dojeto kot »zastranitev« ali »partikularizacija« problema, ki je »v osnovi« razreden. V ta rog je na Wall Streetu trobil tudi Slavoj Žižek, ki je dejal, da je zahodna levica najprej opustila »tako imenovani esencializem razrednega boja« in ga zamenjala z množico antirasističnih, feminističnih in drugih bojev, zdaj pa se je pokazalo, da je »pravo ime« osnovnega problema vendarle kapitalizem. No, kot vse kaže, bo patriarhat, ki je starejši od kapitalizma, slednjega preživel brez večjih težav. Če kdo, mu jih bodo povzročale feministke in druge manjšine, ki ne morejo pristati na homogenizacijo levice in diktat aktivistične večine.

Za konec velja ponoviti, da se dejanska egalitarnost in odprtost vsake družbene ureditve, tudi novih političnih gibanj, meri s stopnjo varnosti, podpore in vključenosti, ki jo občutijo in doživljajo manjšine, ne večina. Če nočemo, da iz aktivističnega repertoarja izpadejo vsebine, taktike in prizorišča upora, ki jih institucionalizirano razumevanje politike tako ali tako izključuje kot osebne, zasebne, apolitične ali trivialne, potem bo očitno treba spremeniti tudi razumevanje izraza upor, da ta ne bo zajemal samo množičnih protestov proti nepravičnosti, temveč tudi voljo do iskanja alternativnih strategij preživetja in sanjarjenje o na moč zapletenem, a boljšem svetu za vse.

Prva objava: 24. november 2011, portal Življenje na dotikPerspektive in refleksije (Maribor 2012 - Evropska prestolnica kulture).

Safety in a Very Complex Movement

"Patriarchal sexual division of labor, according to
 which household and caring work should be done by
 female activists, while male activists should take over
 technical and intellectual tasks, would catch the
 movement lying faster than what it is being
 unsuccessfully accused of by cynical commentators
 for this whole time; it 'doesn’t know what it wants'
 because of its name fight for. Something else would
 also catch the movement lying: its inability to create
 a public space, where members of sexual, ethnic,
 class and other minorities would feel safe; so a place 
 where they—we—are not afraid of
 alienation or/and violence."

I arrived in Ljubljana the day after protesters occupied the platform in front of the Ljubljana Stock Exchange. Activists talked about mass participation, about variety of people and different calls that marked the protest on 15 October, and about the support granted after a successful occupation of this place that became public only because of it. I started searching for photos in the Internet to find out what I missed and I found a photo showing a female activist sweeping the floor between tents in front of the stock exchange building in one of the most popular media. I completely overlooked the figurative meaning of the photo (Sln. “sweeping in front of “foreign” doorstep” meaning ‘mind one’s own business’, which is ‘foreign’ only because it finally alienated the excess value of our work from us) because I had my mind on the thought that the media wanted to reduce the meaning of the new political space and public being created in any way or another.

There were readers who equated the photo with the actual division of work in the movement being created and the photo confirmed their suspicion that it should not be taken seriously because it uncritically copies behavior patterns calling for a popular feminist graffiti from the time of Socialism: “Proletarians from all lands, who washes your socks?” Female readers and certainly some male readers, whose beliefs were only made stronger by the photo that the presentations of women in Slovenian media are terrible, continue to support the movement anyway that tries to function in an egalitarian and inclusive way. Patriarchal sexual division of labor, according to which household and caring work should be done by female activists, while male activists should take over technical and intellectual tasks, would catch the movement lying faster than what it is being unsuccessfully accused of by cynical commentators for this whole time; it “doesn’t know what it wants” because of its name fight for. Something else would also catch the movement lying: its inability to create a public space, where members of sexual, ethnic, class and other minorities would feel safe; so a place where they—we—are not afraid of alienation or/and violence.

I kept returning in front of the stock exchange and saw women and men switching their tasks and hanging out: female activists were sweeping, opening cans, chopping vegetable, making tea and offering it to passers-by who stopped to chat, or to what Mrs. Ana did who brought two jump ropes (“This will warm you up when you’re cold.”), candles (“For more pleasant atmosphere.”), and a home-made strudel with a promise it will be followed by new ones “if you will like it and so that my support won’t be only moral”. Some female activists moderated autonomous gatherings, initiated and led workshops, made and distributed leaflets, edited and wrote the www.15o.si blog, transported chairs from Metelkova City to the stock exchange, changed gas bottles and did (more than) what guys did. Despite the impression that everything is ok, I asked some of my new and old female acquaintances if they felt safe in front of the stock exchange; among them a sociology student, a writer, a doctor and an artist-single mother who cried after the first night of work in a new club in Ljubljana* because hostesses were harassed and inappropriately touched. Some of them were surprised why they shouldn’t feel safe. The others didn’t understand what I wanted to find out and I said that I wondered how it looked like to share a tent with people you didn’t know, especially with men. And about the fact that police watched you day and night. I added I understand that the occupation is something special, that you are enthusiastic, that you smell a revolution like you smell winter coming, and that everything seems cool to you because of all that.

“It’s too cold to sleep in a tent,” said the first one. “I’m here only when I’m on duty and I do it with my friends.”

“The police don’t interfere, except when writing punishments to guys who peed around the corner,” said the second one laughing and added that at gatherings, when discussing general behavior rules, it was clearly stated that a respectful attitude toward all participants is expected and alcohol is discouraged because they want to avoid violence.

I was wondering if they had to deal with homophobia, sexism, racism, and attacks on other minorities who would require more rigid rules in front of the stock exchange. My acquaintances shook their heads and I was happy that my questions about Ljubljana went in the wrong direction.

On Tuesday, 15 November, an incredible month of ‘the fight for’ passed by. During the “month walk” past the court, the bank Nova ljubljanska banka and the parliament which was attended by, as reported, about hundred people, I sat at work and remembered Angela Davis’s solidarity statement to activists in New York. Black activist, lesbian, once a member of the Black Panthers and American KP, which investigates “the prison-industrial complex”, which she experienced on her own skin, said to them: “You’re changing political space. You’ve revived our common desire. You reminded us that protest groups could still be created. You are devoted to collective work and you reject class, ethnical, and sexual hierarchies.” She added that the decision for a collective act, a unified protest, brought great responsibility, because we had to find an answer to the question how to combine forces without oppressing or simplifying complex relationships between individuals involved in the movement. How to create a complex and emancipating community? Angela Davis answered it with a quote by a black lesbian and feminist poet Audra Lorde: “Tolerance is not enough; we have to understand differences as being a source of inevitable polarity, where our creativity dialectically appears. She concluded that only in a complex community we could say “yes to life, yes to happiness, yes to community, yes to education—free education—yes to equality, yes to imagination, yes to creativity, yes to hope, and yes to future.”

A long list of workshops, discussion, statements, and public appeals moved to the 15o.si web site in just a month. But among them I still miss what Angela Davis talked about (the discussion on traps of simplified impressions about the movement as something homogenous) and even more the discussion on how division of labor affects women, especially older women, poor women, lesbians, and women from ethnic minorities in Slovenia. Because the person who proposes a new event at gatherings is expected to (co)organize it, I could conclude there are neither feminists nor lesbians in the Ljubljana movement, who are willing to talk about it. I didn’t give a chance to the possibility that feminism in Slovenia is unnecessary because we, women, as I often hear, have achieved equality a long time ago. I rather wondered if this means that the 15o movement is not inclusive enough despite all this or that other female activists have different priorities or that feminists and lesbians are invisible because there is to little of us and because we aren’t connected to each other?

Even in towns where feminist and related groups help to create a movement (I mainly observed how American groups function), more attention to safety of all participants was paid only when it turned out it was hard to ensure safety at large-scale gatherings, which is evidenced by numerous reports on intimidation, harassment, and also rapes. Some movements have agreed on principles and practice of safe gatherings before the sexual assault occurred but it was clear that even the most well-intentioned statements couldn’t stop violence, and female activists therefore organized separate tents for sleeping, in which men were not allowed. In some places, female experts were invited to participate and then they led workshops on consensus, on supporting victims of sexual violence and abuse, on handling racism, and on ways how to oppose domination techniques and male chauvinism. What do American activists imagine under the term “a safe gathering”? The Women Occupy group from New York defined it as a chance for women “to initiate discussions on the effects of social inequality, to participate in them, direct them and also conclude them” and as “a possibility for them to do all this in an environment without police violence, without sexual harassment, and without objectification. We need women in the fight,” group members concluded, “but all mentioned takes power away from them.”

On the Occupy Patriarchy! web site, feminist activist Lucinda Marshall analyzed decisions and the language of statements, with which activist groups responded to cases of sexual violence in their midst. She also discussed the case from Glasgow, Scotland, where a group of men raped a minor girl. The first reaction of the Occupy Glasgow group? Minors were banned from sleeping overnight in the occupied park, which means they rather punished the more vulnerable ones (minors and thus indirectly also the rape victim) than provided safety for all participants. Moreover, activists distanced themselves completely from the crime and the victim in their first statement. Her sex was not mentioned at all (“we regret injustice caused to a person in the park”), and they wrote about “an alleged sexual assault” instead of a group rape. Considering activists’ comments arguing that this was an isolated case and couldn’t be generalized to the entire movement, it wasn’t difficult to conclude that many people were more concerned about bad reputation of the movement than abuse of the girl. This statement was replaced by another one overnight. They wrote in it that they extensively discussed “this despicable and unacceptable crime and its consequences” at the gathering on 26 October and that they are obliged to strictly observe safety rules established at the beginning of the movement. They organized a vigil for the victim and asked local feminist and LGBTI groups to join the movement. This means that these groups weren’t visibly involved in the Occupy Glasgow movement until then. I couldn’t find out why not and if they accepted the invitation, which must have sounded quite bitter, if we take into account that activists remembered a minority in their circles only when they had to face brutal consequences of sexism. “A movement that allows sexism discourages women from participating and when women leave the movement, only men—including sexist men—speak on its behalf,” said Lucinda Marshall in the end.

We know what follows: in groups dominated by men, sexual harassment is fast reduced to the victim’s “personal problem” and, in economic discussions, the respect of sexual division of labor is considered as “moving away from the problem” or as “a particularization of the problem”, which is class-oriented “in its basis”. Slavoj Žižek played the same tune at Wall Street saying that the western left first gave up “the so-called essentialism of class struggle” and replaced it with numerous anti-racist, feminist and similar struggles, but now it appears that “the correct name” of the basic problem is, however, capitalism. Well, as it seems, patriarchate, which is older than capitalism, will survive the latter without major troubles. If anyone, feminists and other minorities will cause trouble because they can’t agree on the homogeneity of the left and the dictate of the activist majority.

In the end it should be repeated that the actual egalitarianism and openness of each social system, including new political movements, is measured by the level of safety, support and integration felt and experienced by minorities and not by the majority. If we don’t want that contents, tactics and protest scene disappear from an activist repertoire, which are anyway excluded as personal, private, apolitical or trivial stuff by institutionalized understanding of politics, then the understanding of the term protest should also be changed so that it won’t only include mass demonstrations against injustice but also one’s will to search for alternative strategies of survival and of daydreaming about a very complex but better world for everyone.


The column was originally published in Slovene on November 24th 2011 in the Perspectives & Reflections section of LifeTouch, a project organised by Maribor -European Capital of Culture 2012.  

On December 2nd, it was re-published on the website of Radical Education Collective where 'occupy care' commented: "I think you’ve mixed up two different stories here. There was tragically a rape at Occupy Glasgow. But the woman was in her late 20s. The quote you mention has never come from us (the occupation was at that time in a Square not a park). You’re right that some people used the word ‘alleged’ when first talking about it, until better informed, as did (and does) much of the media. The statement agreed in a GA and published on the website is here: http://occupyglasgow.org/news/21-statement-from-occupy-glasgow-in-light-of-recent-events.html"

My reply: "Thank you for noticing my mistakes and simplifications. The Occupy Glasgow safer spaces policy says people staying overnight have to be over 18 years old. It is true, I did not manage to find information about the age of the rape victim and assumed too much by making a connection between the safe spaces policy and the rape. Occupy Patriarchy reports about a case of a minor (girl) raped in Dallas, so you are right to correct me – these were two different cases I shouldn’t have mixed. I apologize. I have quoted from the link you mention. Since I wrote the column in Slovene and the translator did not check the original quotes (or consulted me before putting the article online), the terminology (‘despicable and unacceptable crime and its consequences’) is inexact (Occupy Glasgow statement says ‘abhorrent and intolerable crime and its repercussions’). From what I understood, the occupation in Glasgow started (and the rape happened) in George Square and only later moved to Kelvingrove Park and the financial district. I do think that the latter two simplifications (‘park’ instead of ’square’ and the over-translation) do not disqualify my concern over safety in Ljubljana where the occupation continues, especially since it (safety) has not been seriously discussed yet, supposedly in good faith that informal exclusion, sexual harassment (or even rape) cannot and will not happen ‘here’."

*The name of the club deleted on December 13th 2011.

14. nov. 2011

Vabilo na predavanje o Rdečih zorah


Vabljene, vabljeni

na predavanje Tee Hvala o feminističnem in queerovskem festivalu Rdeče zore, ki od leta 2000 poteka v AKC Metelkova mesto v Ljubljani.

Tea Hvala, ena od organizatork festivala, je v svojem magistrskem delu iz antropologije spolov Rdeče zore obravnavala kot eno redkih neakademskih feminističnih javnosti v Sloveniji. Lani je uredila zbornik intervjujev Rdečke razsajajo!, v katerem nekdanje in sedanje organizatorke festivala razpravljajo o samoorganiziranem kolektivnem delu, o značilnostih feminističnih javnosti, o prednostih in slabostih uvoženega pojma „queer“ ter o seksizmu in homofobiji, ki zaznamujeta tako alternativne javnosti kot večinski politični in medijski diskurz v Sloveniji. Predavanje bo popestrila projekcija fotografij s preteklih edicij Rdečih zor.

Predavanje bo potekalo v okviru predmeta Študije spolov (smer Kulturologija) ga. Alenke Švab v petek, 18. novembra 2011 ob 10.00 v predavalnici št. 14 na Fakulteti za družbene vede.

13. nov. 2011

prisotni izvzeti

mlad, lep in odprt pesnik
se ni obotavljal:
povedal je, da je pričakoval
kot pričakujejo fantje,
ki ljubijo samo protislovja,
ki jih, izvzetim, ustrezajo:
staro, grdo, zakompleksano
babo, sovražno feministko.

nisem ustrezala. dala sem mu
svojo lepo feministično roko
in čakala, da se nagleda
protislovja, ki ga počasi zadeva.

ni in ni se mogel nagledat.
še potem, povsem zapleten
v dotike, se je moral zaustavit
in z ganjenim glasom za oder,
ki naju je oba izvzel, zaklicat:
ah, ti si ženska, resnično lepa!

najbolje, da napišeš pesem,
sem rekla in ga privila k sebi,
da bi tisto malo, kar je ostalo
od starih, grdih, zakompleksanih protislovij,
obvarovala pred publiko v njegovih očeh.

1. nov. 2011

Premiera nove predstave Maje Delak 'Sramota'

Sramota

Premiera nove predstave v produkciji Zavoda Emanat in v sodelovanju z Vio Negativo.

Razpored predstav:
03.11.2011, Stara mestna elektrarna, Ljubljana
ob 19.00 Via Negativa
ob 21.30 Emanat

Ponovitvi:
04.11.2011, Stara mestna elektrarna, Ljubljana
ob 19.00 Emanat
ob 21.00 Via Negativa

05.11.2011, Stara mestna elektrarna, Ljubljana
ob 19.00 ViaNegativa



Foto: Nada Žgank


O PROJEKTU

Dve samostojni avtorski skupini, Via Negativa, ki jo konceptualno vodi Bojan Jablanovec, in sodelavci v produkciji Zavoda Emanat, ki jih v tem projektu vodi koreografinja Maja Delak, predstavljata dva različna performansa, ki sta nastala na osnovi obdelave skupne teme – sramote.

Via Negativa: Sramota

Maja Delak: Sramota

Kako uprizoriti nekaj tako performativnega, kot je sram? Kako govoriti o nečem, kar se izmika besedam? Kako nagovoriti občinstvo brez sramotenja?

Sramota je večjezična. Telesa, zvoki, glasba, podobe in besede govorijo hkrati. Kar želijo povedati, je v prekrivanjih in vrzelih med posameznimi jeziki. Subjekte na odru in subjekte pred njim izgovarjajo na način, ki se tako kot subjekti izmika enosmiselni označitvi: s premolki, zamiki, prekinitvami, obrati, obotavljanji, podvajanji, odmevi. Nikoli nis(m)o povsem ali zgolj tukaj, vedno smo še nekje drugje, kjer lahko za hip verjamemo, da smo nekdo drug ali sanjarimo, da bi to lahko bili. Včasih igramo kar sami sebe. Priča smo lastnemu popredmetenju, ko mora telo, ki je obvladano od lastne podvrženosti pogledu, odgovoriti s tem, kar mu jemlje besedo. (Tea Hvala)


SODELAVCI

Ustvarjalci in izvajalci: Loup Abramovici, Ingrid Berger Myhre, Maja Delak, Katja Kosi, Luka Prinčič, Maja Smrekar, Irena Tomažin

Koncept in koreografija: Maja Delak
v sodelovanju z: Loup Abramovici, Ingrid Berger Myhre, Nina Fajdiga, Tea Hvala, Katja Kosi, Luka Prinčič, Maja Smrekar, Irena Tomažin, Nataša Živkovič
Video, zvok, programiranje: Luka Prinčič
Video in scenografija: Maja Smrekar
Kostumografija: Ajda Tomazin
Oblikovanje luči: Urška Vohar
Besedila: Loup Abramovici, Ingrid Berger Myhre, Katja Kosi, Irena Tomažin
Uporabljena besedila: Lev N. Tolstoj, Mady Schutzman, Leo Lionni, Michio Kushi
Prevodi: Katja Kosi

Izvršna producentka: Nina Janež
Produkcija: Zavod Emanat
Finančna podpora: Ministrstvo za kulturo RS, Mestna občina Ljubljana
V sodelovanju z: Bunker, SMEEL

Cena vstopnic: 10 eur/8 eur dijaki, študenti, upokojenci.
Rezervacije na elektronski naslov info@emanat.si ali na telefon: 040/295-585.