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(en) anarkismo.net: On the culture of rape by Purple café (gr) [machine translation]

Date Fri, 20 Apr 2018 09:50:24 +0300


In a condition where it is impossible to define our experiences, we claim it. We demand that we talk about them and do it publicly. Understanding what's happening to us and analyzing it in terms of politicians helps us understand that we are not alone, we are not alone. By civilizing our lives, we recreate the story. The small and big narratives that we want outside. Apart from history, apart from the games, except for its language and meanings. Feminism enables us to manage our lives and to resist the conditions that cause them, to reverse the conditions and to fight back. ---- A while ago, a comrade - a college and a member of the city - shared with us the people of our assembly, denouncing the "sexual violation of its limits and deprivation of the right to self-determination of her body," as she described the treaty, three cis1 men, two of whom were members of the anti-fascist Kamenik and one of his former members. With this text, we attempt to express our absolute support for her own request and collegiality. For us, it's important, and we stand there. Both these types and the people who support them have no place in our coffee shops and events in the area of Yafgett and we will try to ensure their absence. Besides, this is one of the demands of our assembly over the years: to demonstrate such behaviors and to remove them from our premises. We would also like to keep away from collectives that support them either explicitly or tacitly / neutral. Secondly, in response to this incident, we proceed to a more detailed testimony of our thinking about the culture of rape, privileges, managing gender-based violence from the wider radical and s / space, the importance of the experience, consensus and feminism.

The culture of rape

In what conditions were the above (and not only) Greeks, opposed to a bunch of "right men", and believe that they have the right to exercise physical and verbal violence on women's bodies? No rape is an isolated incident, an act that is part of our bodies. It does not happen under special circumstances, nor are rapists a special breed. In public speech they are described as "dragons", but we know they are everyday men: fathers, husbands, neighbors, chicks, comrades. The culture of rape is not a theoretical-abstracting figure, it is a consequence of the overall heterosexual patriarchal culture, it is our daily experience. And most of the time, it is an insidious, covert, common secret. It's in every sexist joke, in tv, in music, in law, on the road, at work, in school, in words, in looks and behaviors. 2 It is the mass culture of the prominent Greek, the dominant heterogeneous perceptions that sustain and (re) produce the self-evident gendered violence3, misogynyism, homophobia, transphobia and ethnic patriotism. They are the obligatory smiles to leave us quiet. It's like you're talking about the handset and the keys tightened. It's the whiskey and the whistle on the street, the bus on the bus and think if it takes you to lie to him. It is to be ashamed to say that your uncle is yours. It is the shame that must always be ours. It is to endure your fellow colleague, boss, client, and have to hang it. It is every asshole who thinks he has a say about our sexuality (how a lesbian would "flip" if he had the right cis strong lover) and a right on our body and our behavior. They are nothing but a bunch, the lads and the levens who pull down their car windows. It is not to be believed4. And it is the general context in which various forms of sexualized violence take place5. Violence, physical violence, psychological violence, verbal violence.

Within this diffuse Greek culture of rape - where men are trained in schools, universities, courts, bars and bordelows to learn early to protect their privileges - we learned to be afraid and silent. We have been trained by young people to fear the possibility of rape and to keep us disciplined. Fear has determined our socialization so that we know when to use our security strategies. Let's accompany our girlfriends at home, keep the taxi number, change the sidewalk when we see gathered men, think a thousand times if we put skirts, leggings, lipsticks and redwood.

Malevolence and the management of gender violence within the radical and a / a space

We have grown up and politicized in this "space," in these assemblies, in these paths. We have been infinitely confronted with sexist attitudes and slogans. Many times we tried to hear and interrupted us. We have always tried to find a place to have events and concerts. And, of course, we have silently silent on the merciless manplaining 6 of the comrades.

"Space" is not a very differentiated reality from the rest of society. We could even claim that it is a reflection of all those impositions, the dominant behaviors and the accomplishments we experience from small ones and they accompany us in our adult lives. All of the human privileges we observe everywhere. To our fathers, friends and companions who want protection. In the male voices that want to be heard louder, and in their defenses. In the place they easily occupy and do not leave it to any other subject. At our disposal, they do not want to see us naked and nervous. In our bodies, who despite what they do not mean, they continued. From innocent sexist jokes to abusive erotic and friendly relationships, we have felt to ourselves that the "space" is stinking sexism, patriarchy and armrests. The movement does not miss an opportunity to remind us that if you are a woman, sister, lesbian, if you are dressed in a classic, if your pounds do not fit in "normal" sizes, if your sexuality is out of the ordinary, then you must prove that you deserve respect . This is our story.

In recent years, feminist voices have grown. In many cities groups are created that deal with issues of gender and sexuality. The cura and radical views are becoming more and more in our conversation. At the same time, we read and hear more and more frequent stories and complaints of abuses and sexist behaviors within the movement. Some of us come to ours, some of us describe them comfortably. Stories are too many; others open up, others are silenced. There are few cases where individuals and assemblies take a clear position against these complaints ("disruptive / rumors") and / or attacking people who dare to denounce or support. Some do not dare to say they are anti-anti-escort.

This moment is important to create spaces that will include us all. Understand that as individuals we have different privileged positions that are accompanied by the corresponding performances and impositions and prevent us from seeing the realities that are outside our own experiences and go beyond our own way of thinking. Try to explore these privileges deeper and manage them. Let's get in the place of the other, listen to her life and take care of her with whatever means we have. Not with a sense of compassion and regret, but with the conscious acceptance of the trauma. Not to dive into the turmoil of frustration and debauchery, but to try together to make our need felt and talk about what oppresses us.

"People who speak of revolution without explicitly mentioning gender issues without realizing that patriarchy is a daily experience that says" do you work well with them? "And the giant does not fit into their political agenda, these people have a corpse in their mouth. " (from the sticker keramidogaton)

Whenever one clear abuse history, a complaint sexist behavior or gendered issues come to a meeting men observe the same defenses and follows the same algorithm:

man exposes the p of pfu.

They do not believe it, question their story, relate their experience: "Are you exaggerated? You're crazy!, It's not as bad as you think "

They throw the blame on it, shuffle responsibility, create guilt: "yes, but you were provoking, you are not talking enough and your reason has no political arguments, you should have put it as a matter in the assembly."

Men find support and justification for the actions "I know him before, he's a companion, and he would never do that."

The man is silent.

An unprecedented and unsafe condition is created for each person who speaks

Men and the justices of violence are strengthened.

The situation is privileged to exercise power, to violate again and to underestimate other people.

The process is repeated.

A source of inspiration for the above figure is "The Circle of Abuse against Women" by the Lesbian Group of Athens (December 2016)

The imagination of "space" when confronted with incidents of abuse reaches terrible levels. On the occasion of the comrades' denunciation, some collectives decided that the best they can do is to investigate exactly how things were done, to listen to all sides (comrade one, comrades and the rest of my child!). Before that, however, they assured us that they themselves have identified / faced many times sexist attitudes within the movement. With great success, we would complete. From Volos to Athens and Thessaloniki, the procedures of anarchist judges, senate assemblies and committees are another endless abuse. Without any feminist tool of care and solidarity, they create the spaces to relapse and normalize rape. They do exactly the same as civil justice does; the victim has to prove it was not. How logical is the person who has suffered a traumatic experience to have to revive it so that comrades do not have questions? With all the privileges of the manarchists, from what position exactly do they think they are responsible for clearing things and doing justice?

It is important for us to accept the complaints without questioning the complainant. It is important not to look for evidence to co-exist in her life. We know the truth because we know the truth of patriarchy. It is important, beyond the expulsion of the rapists, to put these truths in our own assemblies and our way of action. Let's face our friends and comrades who have sexist attitudes. In this case we are happy and feel strong that we know that many and many people in this city, individuals and collectives perceive the culture of rape, take their place and organize their attacks. But we also want to see how this culture is produced. How he formulates practices, ways and thoughts. How are the masculine ones that violate and abuse. We are asked to understand how kinematic culture, anti-fascist, anarchist, street culture has its own narrative about how the "man" should be. This power does not come skies. It combines with the predominant system of gender ranking, the national narrative about the sexes and their role in this life.
The importance of consensus and of the experience

Speaking of gender sexoualikopoiimeni violence, we need to approach the concept of consent, not only as a desirable condition in our sexual and impractical, but as a prerequisite for the realization of desires and our horny with conditions of clarity, security and care.

It is a fact that the ways in which normative patterns of sex and desire shape our own gem, direct us to shape our relationships and sexual experiences. And these experiences are shaped to fit into the prevailing social imperatives of gender and (sexual) sexuality. We do it in order to experience interpersonal and social acceptance and to avoid the consequences of our failure. Within this dominant treaty, we identify the gap in exploring consensus both theoretically and at the level of daily contact in our relationships. Because of this void, we often end up incriminating ourselves for the abusive behaviors we have accepted and for the abuse we have experienced. Even if we are sure of the non-consensus on our part,

By trying to build a culture of consensus, we need to understand that consensus is neither a cloudy issue nor a gray field of negotiation. If the consensus looks blurred, then it is simply not a consensus.

Consent is not given on the basis of the partnership relationship between the parties involved. Consensus in a previous sexual treaty is not a consensus for one. Consensus does not exist in appearance, in the way I dare, at the past time, in drinks that are mild, in the drugs I received, in what I did or accepted the invitation.

Non-expression of affirmative consent means non-consent. The affirmative consent does not have to be verbal. It can be imprinted on the face and the body - consensus expressions that are significantly underestimated. That is why we need to listen, listen, ask, talk, so that we are sure of its existence.

Consent means choosing which subject (s) to exercise my sexual practices. The consent of each involved subject is essential. Of course, yes does not always mean yes, because consensus is not always the result of choice but also of fear and coercion. Consent is voluntary, unforced and conscious. It is a continuous process and at any time we can withdraw it if we believe that our limits are violated and / or for whatever reason we do not want to continue.

The endeavor to prove it on the part of the subject of sexually raped sexual violence confirms the male prerogative that defines how things happen or not, it is a power that tries to convince them that it is not power. The subjectivity of consensus lies within the boundaries of the person who was violated and not in the subjective judgment of the infringer

That is why we need to give reason to the experience. The silence of the subject of the violated subject is a given condition both within civil justice and within the Greek everyday reality, including the kinematic reality. For us, the experience is by definition political, it is a field of desires, resistances and conflicts. It is a starting point for the awareness of gender asymmetry and a tool for feminist politics. What we experience is not cut off from the patriarchal society in which we exist, so we recognize them as such. Whatever happens to us in our relations is not something cut off by politics. It is not only in the private sphere and does not stop there. Patriarchal authority is not only exercised through state policies, by employers and bosses. It is diffused and fits into every subject who is willing to house it. In every relationship there are privileges and hierarchies without the required questioning.

It is certainly understandable that when a person presents his experience, we may feel embarrassed about how we have to manage it because we do not have a common experience, we do not know what to say and what is not or perhaps we have not recovered in processes where space and time is given to the experience of some. In such a condition, where the individual shares his life with us, we, as a feminist, collegiality - after mistakes and constant reflection - we prefer:

* listen to it, give it time to express it, do not interrupt it until it completes, stay present and focus on it and on what it shares. It often happens, for example, when no one shares with us to show our own experiences and focus on them. By actively listening to the person we see his own desires and we can accompany it to them.

* Wondering from where we listen and place.

* to ask how he names his life and not to call it ourselves.

Understanding how the experience is what defines what and how it happened, and the questioning or evaluation of it is a quite traumatic process, we conclude that it is very important:

* make sure that our reason is not abusive, not to ask for details and further descriptions from the one who chose to share. Do not try to blame the person who experienced an abusive behavior for accepting this abuse or explaining what he experienced and how he experienced it. To believe the experience; we accept that the experience is unique, we can not judge it through our own experiences and has the same meaning regardless of the time it has been through.

* to thank him for sharing his life with us because he did not have to do whatever we have with him.

* to have non-directional care, to ask how we can support it and be solidarity. Many times we arbitrarily believe that we know what is right and useful for others. We know, however, that abuse is an experience that ignores and underestimates the physical autonomy of the subject. It is vital that the latter can choose, decide and control each step of the process (if it wants to start a process).

* to honestly state our presence and availability for support and care, as well as whenever the individual wishes.

* If we feel that we can not respond to the care we want to give, we can also look for a supportive network elsewhere for us as well as for the individual.

* to have a clear position against the subject who has sexually raped sexual violence, as well as those who justify his act.

* And we constantly ponder for ourselves if, how and to what extent we exercise power, consciously enjoying or enjoying some privileges.

"What value do the ideas that are contradicted by the experience? I do not want alliances, but with those who help me to make my life and my life more alive."
Raul Vaneghem, Letter to my children and the children of the world that comes

The meaning of feminism

Living in this reality from so many da, we feel that feminists have saved our lives. Why they helped us to recognize patriarchal violence as such. In a condition where the culture of rape is everywhere around us and the questioning of our experiences (both within and outside the realm) the rule, we feel the need to understand the violence that is being practiced, to describe it in our own words , to challenge the racist logic, to resist the batch versions, and once again, unfortunately, to put our self-evident demands of the self-determination of our bodies and ourselves centrally to our own reasons. Still, with feminists, we come closer. They help us stay calm in conditions of pressure and chaos,

We believe in games that do not need to prove anything. We are not measured with any anarchometer, we do not comply with any regularity. In revolts that all fit us. In revolutions we can and we dance. Where our own versions and our own experiences are projects. We will come back, staff are political, and the boundaries between private and public are inconspicuous. Our daily oppressions and the agonies at home, at assemblies, at work are important. Our stories of abuse and rape are important and powerful. They have the power to change movements and partnerships through radical love and self-care.

In a condition where it is impossible to define our experiences, we claim it. We demand that we talk about them and do it publicly. Understanding what's happening to us and analyzing it in terms of politicians helps us understand that we are not alone, we are not alone. By civilizing our lives, we recreate the story. The small and big narratives that we want outside. Apart from history, apart from the games, except for its language and meanings. Feminism enables us to manage our lives and to resist the conditions that cause them, to reverse the conditions and to fight back.

1 Cis: individuals who recognize as their sex, the gender assigned to them at birth or better, the sex they express does not go against the gender that parents and society believe, and so on. that they must express on the basis of the external characteristics of their body. People who are not cis are called trans. Source: https://tinyurl.com/y9f2fb74 The term is used to decipher the term trans. When I admit that I am a cis, it means I accept that there are also people who are not cis, and therefore do not attribute "normal" to my own situation and depreciation in their own. Source: http://tinyurl.com/zgg7y5s
2 cf. text by the Coordinating People and Groups (LOA, bra-stards, Beflona) against the culture of rape (Athens, Nov. 2016). Source: https://tinyurl.com/ybj9c8pb
3 Gender Violence: This term is used to describe the violence suffered by those subjects who deviate from the dominant hegemonic cis masculinity. B.C. cis women, lesbians, taxis, sisters / blowjobs, transgender boys, transsexual women, intersex +++.
4 cf. old text of the Purple Cafeneion on the occasion of the rape incident in the Aristotle University of Thessaloniki (November 2016) https://tinyurl.com/yaneneay
5 Sexualized violence: it is used, not by accident, instead of sexual violence because, as well as the sexes explain, the latter "integrates this type of violence into the field of sexuality where it is more easily justified on the basis of a patriarchal perception and theory of sexuality, such as of Freud and emphasizes the pretext of the violent act of the perpetrator, while the term sexually violent violence states that for the victim this act is nothing more than violence. " From this point of view, where the gendered power is experienced, where oppression of the female subject is experienced, where oppression of the female subject is experienced, where masculinity leaves its violent marks, then we are talking about rape (terminal 119, "against the culture of rape!", Third issue, Sept. 2008).
6 Manslaining: the process by which a man "explains" to a woman an issue that concerns him directly without himself knowing the subject or having personal experience with it.

Source: https://tinyurl.com/y9f2fb74

https://www.anarkismo.net/article/30938
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