Κάλεσμα

To Whom Does the Body of this Woman Belong?

Περίληψη

I have chosen to focus the thoughts I will develop today on a fact that I consider fundamental for every other discourse concerning women’s autonomy. That is: for women, in every part of the world, the construction of autonomy has meant first of all the re-appropriation of their body; it has meant to have the availability of that female body which has always been at stake in the relation between the sexes. This was true for us at the beginning of the ‘70s in Italy, as it was for the Mayan women when they began to draft their law, at the beginning of the ‘90s in Chiapas. To mention here and compare some aspects of our problematic and struggles on this terrain could be useful then in a battle that for us, as for them, as for many other women in many other countries, has reached important goals, but is far from being concluded. When I read the Revolutionary Law of the Mayan Women, I was struck by the very close correspondence between the demands presented in it, as well as the others that were being all along elaborated, and our own demands at the dawn of the 1970s. We, like them, had to unite as women in a movement in order to lift ourselves out of our pain and impotence. Impotence was the very problem we had witnessed in the lives of our mothers. It was the impotence due to the lack of money that made any choice, even running away from violent husbands or fathers, impossible. It was the impotence of not knowing our sexuality, which made marriages fail, but was beyond remedy as the counterpart were men who knew nothing about female sexuality1. And again the impotence of not being able to communicate, as it was a taboo to speak with other women of too intimate things; the impotence coming from the stigmatization of life outside of marriage, which forced our mothers to move, still very young, from the house of their father to that of their husband, without ever having a chance to find out who they were and what they wanted; the impotence of finding themselves mothers just nine months after their marriage, without ever having known themselves as women –-pre-matrimonial ‘virginity’ being a social imperative; the impotence of being subjected to violence in or out of the family, but not being able to speak about it, not to expose the family to a scandal and not to be guilt-tripped by other men, starting with the judges and the policemen; the impotence of being subjected to sexual harassment on the job, but not being able to afford to loose it. All these are issues that, despite great differences as far as social contexts and life conditions, stand out clearly in the demands and debates that are developing among Mayan women.

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