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Project Space, within Spafliul Public Bucureøti | Public Art Bucharest 2007, “Spaces Set Free by Reni”,
a project by Reni Hofmüller, 2007, Bucharest, photo: H.arta
am primit în acele zile øi din partea lui Emil Moise (un alt invitat în cadrul Project Space),
cu care ne-am aflat în contact telefonic aproape permanent pe parcursul zilei de
2 aprilie (ziua în care jandarmeria a intrat abuziv în spafliul închiriat øi a reflinut toate
persoanele aflate acolo la acea oræ) øi care a depus o plîngere penalæ la Parchetul
de pe lîngæ Înalta Curte de Casaflie øi Justiflie împotriva Jandarmeriei Române øi a
Polifliei Române pentru abuzurile fæcute în acele zile.
¬ Dintre cele patru teme mari pe care le-afli abordat în evenimentele de la Project
Space – educaflie, feminism, postcomunism øi display –, afli ales feminismul ca un
cadru general pentru proiectul pe care îl desfæøurafli acum la Timiøoara. Putefli defini
mai pe larg punctele de plecare ale acestui proiect, explicitînd totodatæ øi titlul complet
al proiectului: Feminisme. Istorii, spaflii libere, democraflie participativæ, justiflie
economicæ?
√ Am considerat cæ e important sæ dezvoltæm în continuare temele abordate în
modulul Feminism din programul Project Space, folosind perspectiva feministæ ca
o bazæ pentru o discuflie mai largæ despre ce anume este relevant øi ce anume este
vizibil în spafliul public.
Deøi nu se pot nega efectele emancipatoare ale „feminismului de stat“ din timpul
comunismului, totuøi, în timpul regimului lui Nicolae Ceauøescu, „emancipare“ øi
„feminism“ au devenit doar niøte cuvinte goale care acopereau morflile a mii de femei
ca rezultat al politicii pronataliste, pe fundalul imnurilor oficiale glorificînd o „Femeie“
genericæ.
Pe de altæ parte, în istoria recentæ, ca o condiflie a integrærii în Uniunea Europeanæ,
România a adoptat o serie de legi cu un conflinut de gen. Aceeaøi „Femeie“ genericæ
este protejatæ de aceste legi. Deøi, bineînfleles, adoptarea unei asemenea legislaflii
este un pas foarte important øi deøi aceste legi se pot dovedi foarte folositoare
pentru cei care au mijloacele sæ le utilizeze, totuøi, o serie de probleme cu un important
conflinut de gen, cum ar fi precaritatea, særæcia, migraflia, avînd ca rezultat direct
violenfla øi discriminarea, nu sînt acoperite de aceste modificæri juridice. Ceea ce
rezultæ din aceastæ „normalizare“ a problemelor de gen e o aparenflæ de democraflie
øi egalitate „impuse de sus“, democraflie øi egalitate care lasæ în afara discufliei categorii
largi de persoane.
Pornind de la istoria „feminismului de stat“ din timpul comunismului øi de la procesele
de gender mainstreaming, conform modelelor „europene“, ni se pare important
sæ creæm condifliile pentru o discuflie între inifliative (din România øi din stræinætate)
the direct discussions with them and the way we saw them trying to
solve various social problems. An important support came from Emil
Moise (another Project Space guest), with whom we maintained an
almost permanent telephone contact throughout the day of April
2nd (the day when the Gendarmerie broke abusively into the rented
space and held into custody all the persons who were there at the
time) and who filed a complaint at the Prosecution of the High Court
of Cassation and Justice against the Romanian Gendarmerie and the
Romanian Police for the abuses they made those days.
¬ Among the four major topics you approached at the Project
Space events – education, feminism, post-communism and display –
you chose feminism as a general framework for the project you are
working at now in Timiøoara. Can you give us a broader definition
of the starting points for this project and at the same time explain
the whole title of the project: Feminisms: Histories, Free Spaces,
Participative Democracy, Economical Justice?
√ We thought it would be important to further develop the topics
approached within the Feminism module of the Project Space using
the feminist perspective as a basis for a broader discussion on what
is relevant and what is visible in the public space.
Although one cannot deny the emancipative effects of the “state
feminism“ during communism, during Nicolae Ceauøescu’s regime
words like “emancipation“ and “feminism“ became void, covering up
for the deaths of thousands of women resulted from the pro-birth
policy, deaths occurring on the background of the official hymns glorifying
a generic “woman“.
On the other side, in recent history, as a condition for the integration
in the European Union, Romania has adopted a series of genderrelated
laws. The same generic “woman“ is being protected by these
laws. Although, of course, the adoption of such legislation is a very
important step and although these laws may prove very useful to
those who have the means to use them, a series of problems with an
important gender-related content such as precariousness, poverty,
migration, which result directly in violence and discrimination, are
not covered by these laws. What does result out of this “normalization“
of the gender problems is an apparent democracy and equality
“enforced from the top“, democracy and equality which leave large
categories of people outside the discussion.
Starting from the history of “state feminism“ during communism and
the gender mainstreaming processes according to the “European“
models, it seems important for us to create the conditions for a discussion
between initiatives (from Romania and abroad) which work
on gender issues starting from the local conditions and which establish
their aims according to the real people they are addressing.
Bearing in mind the necessity of a multiple definition of the term
“feminisms“ not as a label, but as a mobile and flexible basis for
interpretation and action, we would like to give possible answers
to questions such as:
Which are the differences and similarities between the “state feminism“
of the communism era and the new “European“ gender
mainstreaming? How should we relate to the post-communist
silence regarding feminism and the role of women in the communist
period, to the necessity of an objective analysis of them? How could
one use the feminist strategies and perspectives as a way of analyzing
the privileges and power relations which global capitalism is
structured on? What relation does occur between patriarchate and
capitalism? How could one talk about feminism and gender-related
issues avoiding copying a “Western paradigm“ and, at the same
time, talk about local problems without imprinting exoticism onto
oneself?
A possible design for the project would look like this:
HISTORIES: emancipation, the double workday, “the costs of transition“,
reproduction policies, “state feminism“;
FREE SPACES: solidarity, cooperation, queer, resistance against
exploitation, grass roots democracy, net activism, alternative economies,
alliances;
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