The Politics Of Reality Essays In Feminist Theory Summary

The Politics Of Reality Essays In Feminist Theory Summary-29
More generally, the left has not posed the question of how to bring together the many proliferating commons that are being defended, developed and fought for so that they can form a cohesive whole and provide a foundation for a new mode of production.It is in this context that a feminist perspective on the commons is important because it begins with the realization that, as the primary subjects of reproductive work, historically and in our time, women have depended on access to communal natural resources more than men and have been most penalized by their privatization and most committed to their defense.In this, they are completely different from the microcredit systems promoted by the World Bank, which function on a basis of mutual policing and shame, reaching the extreme, e.g., in Niger, of posting in public places pictures of the women who fail to repay the loans, so that some women have been driven to suicide.

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In the 1990s, in many African towns, in the face of rising food prices, they have appropriated plots in public lands and planted corn, beans, cassava along roadsides...

in parks, along rail-lines, changing the urban landscape of African cities and breaking down the separation between town and country in the process.9 In India, the Philippines, and across Latin America, women have replanted trees in degraded forests, joined hands to chase away loggers, made blockades against mining operations and the construction of dams, and led the revolt against the privatization of water.

Under the guise of protecting biodiversity and conserving the global commons, the Bank has turned rainforests into ecological reserves, has expelled the populations that for centuries had drawn their sustenance from them, while ensuring access to those who can pay, for instance, through eco-tourism.5 The World Bank is not alone in its adaptation of the idea of the commons to market interests.

Responding to different motivations, a revalorization of the commons has become trendy among mainstream economists and capitalist planners; witness the growing academic literature on the subject and its cognates: social capital, gift economies, altruism.

Two concerns make these tasks especially important.

First, since at least the early 1990s, the language of the commons has been appropriated for instance by the World Bank and put at the service of privatization.

The extension of the commodity form to every corner of the social factory, which neo-liberalism has promoted, is an ideal limit for capitalist ideologues, but it is a project not only unrealizable but undesirable from the viewpoint of long-term reproduction of the capitalist system.

Capitalist accumulation is structurally dependent on the free appropriation of immense quantities of labor and resources that must appear as externalities to the market, like the unpaid domestic work that women have provided, upon which employers have relied for the reproduction of the workforce.

Not surprisingly, the sixteenth and seventeenth centuries saw the most violent attack on women in the history of the world: the persecution of women as witches.

Today, in the face of a new process of Primitive Accumulation, women are the main social force standing in the way of a complete commercialization of nature, supporting a non-capitalist use of land and a subsistence-oriented agriculture. In Africa, they produce 80 percent of the food people consume, despite the attempts made by the World Bank and other agencies to convince them to divert their activities to cash-cropping.

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