anarco-feminismo

  • <p>Eleven years ago, when I was in a small-town Illinois high school, I had never heard of the word &ldquo;anarchism&rdquo; &mdash; at all. The closest I came to it was knowing that anarchy meant &ldquo;chaos&rdquo;. As for socialism and communism, my history classes somehow conveyed the message that there was no difference between them and fascism, a word that brought to mind Hitler, concentration camps, and all kinds of horrible things which never happened in a free country like ours. I was subtly being taught to swallow the bland pablum of traditional American politics: moderation, compromise, fence-straddling, Chuck Percy as wonder boy. I learned the lesson well: it took me years to recognize the bias and distortion which had shaped my entire &ldquo;education&rdquo;. The &ldquo;his-story&rdquo; of mankind (white) had meant just that; as a woman I was relegated to a vicarious existence. As an anarchist I had no existence at all. A whole chunk of the past (and thus possibilities for the future) had been kept from me. Only recently did I discover that many of my disconnected political impulses and inclinations shared a common framework &mdash; that is, the anarchist or libertarian tradition of thought. I was like suddenly seeing red after years of colourblind grass.</p>
  • <p>A pesar de renegar de los personalismos, cuando se habla de anarquismo se suele tomar como referencia a autores como Proudhon, Bakunin o Kropotkin, lo que demuestra un horizonte reducido en cuanto a perspectivas como la de g&eacute;nero. El texto aqu&iacute; recogido pretende recuperar a una figura pionera en estos asuntos: Emma Goldman.</p> <p>Este trabajo resulta de la investigaci&oacute;n personal en la b&uacute;squeda de mujeres referentes en la historia del anarquismo. La actualidad de muchos aspectos tanto de la vida pol&iacute;tica como de la personal de Goldman revelan la necesidad de su recuerdo y la continuidad de sus reivindicaciones. No obstante, Goldman no deja de ser una entre muchas de las mujeres que la historia ha relegado a un segundo plano: la memoria y la escucha de todas ellas supone un acto de justicia social que les debemos por su lucha.</p>
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