Intervista ad Antonietta Potente

Intervista con la teologa e femminista Antonietta Potente sulla sua esperienza con una comunità Aymara in Bolivia a proposito del rapporto con la natura, la terra, la proprietà, gli antepassados e il femminismo

Ecofemminismo nell'America del Sud

Riflessioni su alcuni aspetti concettuali e politici dell'ecofemminismo nell'America del Sud a partire dai testi di Ivone Gebar

Excess and Freedom of the Feminine Body

It looks at the question of the work of the symbolic in relation to maternity in its ambivalence towards medicine and scientific knowledge, making a detour through the narrow door of an experience that has been the source of much suffering but, also, of happiness and knowledge. It is the experience of the illness and the cure of a person she is close to, in which the recognition of the distinction in what, in medical practice, were relationships of power and one relationship of authority, was decisive. The author understands that, today, being a mother and how to become so, have entered into a struggle perhaps unknown and, at times, cruel, that takes the form of the conflict between me and myself, between me and social objectives and links, where it is not easy for a woman to rise to the extent of her own measure, to be "lady of the gamen. So that maternity, the immeasurable greatness and originality of which women have defended at the cost of losing themselves, today runs risks as a free experience, or, even, as a feminine experience without more. She proposes the making of symbolic of maternity in women's politics, and to do so whilst keeping in the movement of uncertainty, as the tightrope walker does on the tightrope.It looks at the question of the work of the symbolic in relation to maternity in its ambivalence towards medicine and scientific knowledge, making a detour through the narrow door of an experience that has been the source of much suffering but, also, of happiness and knowledge. It is the experience of the illness and the cure of a person she is close to, in which the recognition of the distinction in what, in medical practice, were relationships of power and one relationship of authority, was decisive. The author understands that, today, being a mother and how to become so, have entered into a struggle perhaps unknown and, at times, cruel, that takes the form of the conflict between me and myself, between me and social objectives and links, where it is not easy for a woman to rise to the extent of her own measure, to be "lady of the gamen. So that maternity, the immeasurable greatness and originality of which women have defended at the cost of losing themselves, today runs risks as a free experience, or, even, as a feminine experience without more. She proposes the making of symbolic of maternity in women's politics, and to do so whilst keeping in the movement of uncertainty, as the tightrope walker does on the tightrope

Saper fare un sapere delle cose che capitano

Si tratta dell'Introduzione al libro Tempo di vecchiaia. Nel testo si sottolinea l'utilit\ue0 dell'atteggiamento di passivit\ue0 attenta nei percorsi di ricerca- intervento in ambito educativo e si individua tale competenza euristica dell'autrice del libr

Starting Again. Between Life, Politics and Education: Practices of Freedom and Fertile Conflicts

Cuando las amigas de Duoda me pidieron que trajera aquí mi trayectoria (la pedagogía de la diferencia sexual y el movimiento de autorreforma) me encontré con la dificultad de dar cuenta de un tejido tan amplio y rico de relaciones, de prácticas, de simbólico. Y advertí el riesgo de recorrer el pasado con una mirada nostálgica en la que me habría quedado enredada. Por eso preferí asomarme fuera de la trayectoria, sin perderla; es más, tratando de recuperar sus elementos vitales para volverlos a proyectar en nuevos movimientos de transformación. Y de una transformación en curso, interior y externa, he decidido hablar, empezando por un presente que está dentro de mí y que pide entrar en el intercambio. He puesto en el título la expresión “volver a empezar” para subrayar la urgencia de la orientación indicada por esta perífrasis: dar nuevos inicios a la transformación de nuestros vínculos con el mundo y al mundo mismo, ahora que la libertad femenina ha ocurrido. No con la mirada orientada hacia el futuro, sino en el presente, y sin la presunción (masculina) de crear de la nada; a lo sumo, con la conciencia femenina de que para volver a empezar es necesario reconocer lo que nos ha precedido, proyectar de nuevo algo originario y partir de raíces reencontradas. Volver a empezar depende de nosotras, pero no en el sentido de un activismo voluntarista sino casi desde una posición de pasividad. Una pasividad gracias a la cual puedo reconocer que no dependen de mí ni la realidad del mundo ni esa parte de cambio del mundo de la educación, mucha o poca, a la que muchas hemos contribuido en las últimas décadas. Es decir, confío en que otras, otros, en particular las más jóvenes y los hombres alejados del patriarcado, se hayan dejado enamorar por ese deseo que nos ha movido durante estos años, y sigan siendo un nuevo inicio para que la realidad cambie junto y gracias también a ellas y ellos. Confío en su deseo de un más de felicidad y de estar ahí libremente en primera persona, en relación con otras u otros, para que el mundo pueda hacerse según nuevas visiones.When our friends at Duoda asked me to recount my trajectory here (the pedagogy of sexual difference and the auto reform movement) I found myself faced with the difficulty of telling the story of such a broad and rich texture of relationships, practices, symbolic. I realised that there was a risk of looking back at the past with a nostalgic eye, in which I might have entangled myself. That is why I preferred to step back a little from the trajectory, without losing it; what is more, trying to recover its vital elements in order to direct them again towards new movements of transformation. I have decided to speak of a transformation, inner and outer, that is under way, beginning with a present that is inside me and that is asking to enter into exchange. I have put “starting again” into the title to underline the urgency of the direction signalled by this periphrasis: to give new beginnings to the transformation of our connections to the world and of the world itself, now that female freedom has happened. Not with my eye turned towards the future, but rather in the present, and without the presumption (male) of creating from nothing; in sum, with the female awareness that in order to begin again it is necessary to recognise what has gone before us, to project something originary again and set out from re-found roots. Starting again depends on us, but not in the sense of a voluntary activism but rather almost from a position of passivity. A passivity thanks to which I can recognise that neither the reality of the world nor that part of the change in the world of education, large or small, to which many of us have contributed in recent decades, depends on me. That is, I trust in others, in particular the youngest women and the men who are far from the patriarchy, who have allowed themselves to fall in love with that desire that has moved us during these years, that they continue to be a new beginning so that reality might change together with and thanks also to them. I trust in their desire for a plus of happiness and to be there freely in the first person, in relationship with others, so that the world can make itself according to new vision