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FEMINISTIČKA ČITANJA DRUŠTVENIH FENOMENA Feministička Čitanja Društvenih Fenomena

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FEMINISTIČKA ČITANJA DRUŠTVENIH FENOMENA Feministička Čitanja Društvenih Fenomena FEMINISTIČKA ČITANJA DRUŠTVENIH FENOMENA Feministička čitanja društvenih fenomena Sarajevo, 2015. Edicija Gender Ediciju uređuju Emina Bošnjak i Saša Gavrić Knjiga 9. Naslov: Feministička čitanja društvenih fenomena Autor/ice: Aida Spahić, Amira Hasanović, Bojana Vasić, Dajana Cvjetković, Dalila Mirović, Delila Hasanbegović, Elma Čavčić, Izudin Karić, Jasmina Čaušević, Maida Salkanović, Maida Zagorac, Marina Veličković, Melisa Tolja Mešić, Mersiha Jašarević, Selma Mustačević, Tanja Grabovac Priredile: Jasmina Čaušević i Aida Spahić Lektura: Dalila Mirović Prelom: Lejla Huremović Naslovnica: Melisa Vreto, A Hand to Play, 2014. godina Kreativna podrška: Zorka Klapan Izdavač: Sarajevski otvoreni centar, www.soc.ba Za izdavača: Saša Gavrić © Sarajevski otvoreni centar/autorice Nekomercijalno umnožavanje, fotokopiranje ili bilo koji drugi oblik reprodukovanja cijele publikacije ili njenih dijelova poželjno je, uz prethodno informisanje izdavača na mail: [email protected]. Realizaciju Feminističke škole Žarana Papić, kao i izdavanje ove knjige, finansijski podržava Švedska vlada putem Švedske agencije za međunarodni razvoj i saradnju (Sida). Stavovi i mišljenja izneseni u tekstu su autorski i ne predstavljaju izričite stavove i mišljenja donatora. Autor/ice odgovaraju za svoj tekst. ISBN 978-9958-536-40-3 FeminističkA čitANJA DRuštVENIH FENOMENA Sarajevo, 2015. CIP - Katalogizacija u publikaciji Nacionalna i univerzitetska biblioteka Bosne i Hercegovine, Sarajevo 141.72:305 FEMINISTIČKA čitanja društvenih fenomena / [autorice Aida Spahić ... [et al.]. - Sarajevo : Sarajevski otvoreni centar, 2015. - 252 str. ; 20 cm. - (Edicija Gender / Sarajevski otvoreni centar ; knj. 9) Bibliografija uz sva poglavlja. ISBN 978-9958-536-40-3 COBISS.BH-ID 22523398 FeminističkA čitANJA društVENIH FENOMENA - 5 - SADRŽAJ Predgovor 7 Abortus 9 Brak 24 Feminizmi 29 Film 40 Homoseksualnost 47 Internet 54 Jezik 62 Književnost 74 Kultura 83 Ljudska prava 96 Matrijarhat 102 Medicina 106 Mediji 115 Nasilje 122 Patrijarhat 134 Politika 141 Pornografija 150 Prekarijat 156 FeminističkA čitANJA društVENIH FENOMENA - 6 - Rat 165 Religija 171 Rod 184 Rodni identitet 192 Silovanje 196 Slika tijela 208 Spol 214 Tržište rada 223 Umjetnost 230 O autoricama, autoru i Školi 251 FeminističkA čitANJA društVENIH FENOMENA - 7 - Predgovor Ova knjiga je rezultat zajedničkog rada polaznica i polaznika Feminističke škole Žarana Papić i nastala je kao plod dvose- mestralnog obrazovanja o aktualnim društvenim pitanjima iz perspektive feminističke teorije i prakse. Budući da autorice i autor dolaze iz različitih profesionalnih sfera i različitih polja interesovanja, utoliko je i ova knjiga protkana interdisciplin- arnim pristupom različitim društvenim fenomenima, što ovu knjigu čini dodatno zanimljivom koliko i edukativnom. Iako je feminizam, kao marginalizirani društveni pokret u 21. stoljeću kojeg se često degradira i promovira u trivijalnu doktrinu, ug- lavnom izopćen iz bosanskohercegovačkih akademskih kuri- kuluma, ova knjiga je pokušaj da se feminizmu u javnom dis- kursu da prostora kao kredibilnoj kritičkoj teoriji aktualnih društvenih procesa. Budući da živimo u društvu ispresjecanom patrijarhalnom političkom kulturom, feministička teorija čini se obećavajućom za buđenje aktivizma i rađanje konstruktivne kritike društva. Otuda, cilj ovog pojmovnika i jeste provociranje čitatelja/ke na razmišljanje o pojavama koje nas okružuju, a o kojima se u javnom i akademskom diskursu uglavnom ne govo- ri. Sveopća indoktrinacija javnog mnijenja kroz ponavljanje ust- aljenih društvenih normi, koje nameću i teme o kojima se smije odnosno ne smije razgovarati, dovela je do pasivizacije društva i nedostatka građanskog obrazovanja o pojedinim, u ovoj knjizi zastupljenim, temama. Naš moto je, riječima Judith Butler, da „feministička teorija nije nikada u potpunosti zasebna od feminizma kao društvenog pokreta. Feministička teorija ne bi imala sadržaja da nema FeminističkA čitANJA društVENIH FENOMENA - 8 - pokreta, a pokret je, u svojim različitim smjerovima i oblicima, uvijek bio uključen u akt teorije. Teorija je aktivnost koja ne os- taje ograničena na akademiju. Ona se dešava svaki put kada se zamisli mogućnost, kada se odigra kolektivna samorefleksija, kada se pojavi spor oko vrijednosti, prioriteta i jezika.“ I za kraj, molimo Vas da ovu knjigu razumijete kao pokušaj suprotstavljanja praksi nekritičkog pristajanja na ustaljena tumačenja. Shvatite ovo kao zajednički angažman, pun entuzi- jazma, nekoliko polaznika/ca i saradnica Feminističke škole da doprinesu kritičkom diskursu u bh. društvu. Stoga, ne zamjer- ite nam na određenim metodološkim nedosljednostima, na ponegdje neujednačenom stilu referiranja i neusaglašenoj jezičkoj normi – ova odstupanja shvatamo i kao prostor artiku- lacije pisanog samoizražavanja :) Tim Feminističke škole Žarana Papić Guerrilla Girls, 2012. FeminističkA čitANJA društVENIH FENOMENA - 9 - ABORTUS Delila Hasanbegović i Tanja Grabovac Definiranje pojma Pojam abortusa ili pobačaja (lat. abruptio graviditatis) definira se kao spontani ili izazvani prekid trudnoće izbacivanjem ploda prije navršenog 28. tjedna trudnoće. Tema izazvanog abortusa je tema koja se kroz povijest doživljavala kao sasvim uobičajena stavka svakodnevnog života ili pak najgora kontroverza koja direktno pogađa ljudski život. Kao takav, abortus može biti le- galan ili ilegalan te se proučava kroz razne aspekte (povijesni, sociološki, kulturološki, pravni, psihološki, moralno-etički, itd.). Iako se povijest abortusa prati još od antičkog doba može se reći kako je pitanje abortusa rodno određeno, te više pogađa žene. Riječ je o djevojkama i ženama koje uglavnom same stoje pod upitnikom abortusa. No, u slučaju Kine i nekih drugih azi- jskih zemalja, najžalosnija je diskriminacija usmjerena prema još nerođenim djevojčicama gdje se, s obzirom na to da postoji poli- tika jednog djeteta, abortus radi zbog njegovog spola, tj. zbog neželjene ženske djece. U skladu s tim se može argumentirati kako abortus uglavnom pogađa žensku populaciju, bilo da se radi o ženi koja se odluči za abortus ili o ženskom djetetu nad kojim se vrši abortus. FeminističkA čitANJA društVENIH FENOMENA - 10 - Povijesni razvoj – širi kontekst Abortus ima dugu povijest koju pratimo još od starih civilizaci- ja, tj. Kine, starog Egipta i Rimskog carstva, gdje se koristio kao primitivna metoda kontrole rađanja. Metode koje su korištene za prekid trudnoće uključivale su biljne abortifikante, upotrebu oštrih predmeta, fizičku traumu, odnosno pritisak na abdomen i druge tradicionalne metode. U Hipokratovim tekstovima sto- je mnoge naznake o metodama pobačaja. U antičkoj Grčkoj i Rimu pobačaj je bio općeprihvaćen zahvat, jer je tada infanticid (djecoubojstvo), provođeno ostavljanjem djeteta u divljini ili na nepristupačnom terenu, izlaganjem hladnoći i sl. postupcima, bio uobičajen način kontrole rasta obitelji. Aristotel je u svojoj raspravi o vladi, u djelu Politika, osudio infanticid kao sredstvo kontrole populacije. U tim slučajevima je preferirao abortus, sa restrikcijom da mora biti izveden prije nego začeto biće raz- vije osjećaj života, dakle smatrao je da je osjećaj života ključan za stvaranje linije između zakonitog i nezakonitog abortusa. Grčki liječnik Soranus, u svom djelu Gynaecology, preporučio je ženama koje žele prekinuti trudnoću da se bave teškom energičnom vježbom, skakanjem, nošenjem teških predmeta, jahanjem životinja. Propisivao je veliki broj recepata za biljne kupke i puštanje krvi, ali je savjetovao da se ne koriste oštri in- strumenti za izazivanje spontanog abortusa zbog mogućnosti oštećenja drugih organa. Međutim, nisu svi narodni lijekovi ima- li željeni učinak niti su bili bez rizika. Pojavom kršćanstva, papa Inocent III u 13. vijeku određuje da plod postaje živo biće u trenutku kada se počinje pomicati u trbuhu, pa je pobačaj nakon tog trenutka ubojstvo, a prije toga se smatra manjim grijehom. Papa Sikst V je prvi papa koji je iz- javio da je abortus ubojstvo bez obzira na stadij trudnoće, jer je Katolička crkva prije toga bila podijeljena u stavu da li je abor- tus ubojstvo, i nije mu se žestoko suprotstavljala do 19. vijeka. Papa Grgur XIV 1591. godine potvrđuje to stajalište i dodatno ga vremenski pojačava odredbom da je pobačaj dopušten u prvih FeminističkA čitANJA društVENIH FENOMENA - 11 - 116 dana od začeća. Papa Pio IX 1869. godine donosi odluku o zabrani svih pobačaja. Tokom srednjeg vijeka liječnici u islamskom svijetu su doku- mentirali detaljne i duge liste metoda kontracepcije, uključujući upotrebu abortifikanata, s komentarom o njihovoj učinkovitosti i učestalosti. Avicena je u svom Kanonu Medicine, 1025. godine, popisao 20 sredstava za kontrolu začeća. Islamske tradicije su dozvoljavale abortus do tačke kada se vjeruje da duša ulazi u fetus, pa su neki teolozi smatrali da se to dešava samim momen- tom začeća, a neki da se ne može izvršiti nakon 40 ili 120 dana od začeća. Sve do 19. vijeka abortus je istraživan u islamskom svijetu više nego u evropskoj medicini. Zakonik Constitutio criminalis Carolina, kojeg je donio Karlo V, car Svetog Rimskog Carstva 1532. godine, za namjerni abortus propisuje smrtnu kaznu, koja je u Austriji ukinuta 1787. godine, a u Francuskoj 1791. godine, i umjesto toga su uvedene kazne dugotrajnog zatvora. U Engleskoj je do 1948. godine kazna za abortus bio doživotni zatvor. Abortusi su se nastavili odvijati i u 19. vijeku, bez obzira na zabranu Ujedinjenog Kraljevstva i SAD- a, koja je bila na snazi od viktorijanskog doba. Crkvene grupe i liječnici su utjecali na
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