Le donne e la globalizzazione – Silvia Federici (Ing. & Fr.)

Women and Globalization  Silvia Federici

“Globalization” has been described in different ways. In the literature emanating from the international financial institutions, it is portrayed as a more effective system of economic management, ensuring the free circulation of goods and enhancing the “comparative advantage” of different countries, each presumably utilizing its resources to the best effect for both local populations and world development. Policy-analysts thus stress the globalization of financial markets, capital investments, new technologies which, we are told, will lead in the foreseeable future to increased prosperity also in the “developing” countries. My own perspective is that “globalization” is a strategy seeking to determine a process of global proletarianization and the formation of a global labor market as means to cheapen the cost of labor, reduce workers’ entitlements, and intensify exploitation. These, in fact, are the most unmistakable effects of the policies by which globalization is driven. But however defined, the social and economic consequences of globalization cannot be denied. After two decades of globalizing interventions in the world economy (creation of the World Trade organization (WTO), structural adjustment, TRIPS, etc.) one billion people live in conditions of “absolute poverty” (UN Population Fund 2001). Meanwhile, the Third World debt has increased from $800 billion in 1980 to a staggering $2,900 billion in 1999 (World Bank 2000), precluding the possibility of repayment, while the predicted industrialization of the Third World has not materialized despite the proliferation of Free Processing Zones (FPZs). Most important, mechanisms are now in place – debt servicing, structural adjustment, import liberalization and, crucial to all, generalized warfare – that systematically lead millions of people away from their means of subsistence, uprooting them from their lands, their jobs, their countries, in what appears as the largest proletarianization and migration process since the turn of the 20th century (Federici 1992; 1999). Continue reading

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Donne spiriti, cristianesimo e cambiamento culturale in Melanesia – Spirit women and cultural change in Melanesia (ing. & fr.)

As anthropologists increasingly study Christianity in Melanesia, data has become available which allow us to address comparative questions about its differential impact in various societies of the region. In this article, the author looks at how conversion to Christianity has transformed women’s roles in one society in Papua New Guinea and one in Vanuatu. In particular, he examines what Christian values have meant for the construction of new gender roles. Continue reading

Gli scritti di Joyce Lussu sulla resistenza italiana. (Ing. & Fr.)

 

Joyce Lussu Rai 5

From 1940 to 1943, she participated in the organization of the Italian Resistance in France and worked alongside Emilio Lussu in hiding, in Paris at first, and then, among others, in Marseille where he is responsible for organizing the illegal exit of the wanted persons. She makes false papers for GL members.

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È il femminismo occidentale islamofobico?

sabrina

La mia amica Sabrina Bozkurt my friend

Is western feminism Islamophobic? Le féminisme occidental est-il islamophobe?
“Oggi, la partecipazione delle donne in Medio Oriente e Nord Africa in molti forum internazionali è ancora basso o inesistente. Più preoccupante, le loro voci sono spesso messe a tacere dalle voci di femministe occidentali, in particolare quelli che raccomandano – e, occasionalmente, cercando di imporre – una forma universale del femminismo: il femminismo secolare.” Tania Ildefonso Ocampos

“Today, the participation of Middle Eastern and North African women in many international forums is still nonexistent or low. Most worrisome, their voices are often silenced by the voices of Western feminists, particularly by those who advocate – and on occasions attempt to impose – a universal brand of feminism: secular feminism.” Tania Ildefonso Ocampos

“Aujourd’hui, la participation des femmes du Moyen-Orient et d’Afrique du Nord dans de nombreux forums internationaux est encore faible ou inexistante. Plus inquiétant encore, leurs voix sont souvent réduites au silence par les voix des féministes occidentales, en particulier par celles qui préconisent – et à l’occasion tentent d’imposer – une forme universelle du féminisme: le féminisme laïque.” Tania Ildefonso Ocampos

Tania Ildefonso Ocampos’ entire article is here : http://www.middleeasteye.net/columns/secular-feminism-silencing-islamic-feminism-465194054