| Abstract | Feminizam današnjice nailazi na kritike s različitih strana. Neke od tih kritika su jednostavno odraz mizoginih stavova i ne pridonose stvarnoj raspravi, no neke od njih dolaze od strane akademske feminističke zajednice. Liberalni feminizam se često (neopravdano) stavlja na čelo feminističkog pokreta, dok mu se u isto vrijeme prigovara kako je isključiv i elitistički, kako u svoj diskurs ne uključuje sve žene svijeta. S druge strane, feminizam današnjice sve više širi svoju liniju borbe, osim što se bori za žene, stoji i uz ostale potlačene skupine, LGBTIQ+ osobe, siromašne, izbjeglice, radnike/-ce (Arruzza, Bhattacharya i Fraser, 2019). Stoga, važno je uputiti konstruktivnu kritiku i analizirati greške koje čini naprominentnija struja feminizma, kako bi se iste mogle nadići. Prve instance feminizma koji bi imao liberalne karakteristike susrećemo u 18. stoljeću, u Europi. Jedan od problema klasičnog liberalnog feminizma je utilitariziranost ženskog napretka, žene ne bi trebale biti potlačene zato što je to dobro za generalno društvo, ali ne i zato što je dobro za njih same (Duhaček, 2011: 87). Nadalje, pokret sufražetkinja u 19. stoljeću bori se za prava žena, ali ignorira crne i siromašne žene, s vremenom i sve više slabi pa se tako na kraju sve samo na borbu za pravo glasa žena. Nakon stjecanja prava glasa, ženska borba jenjava sve do drugog vala feminizma u drugoj polovici 20. stoljeća, kada se liberalni feminizam javlja u punom smislu riječi, kada se postavlja kao protuteža radikalnom feminizmu. Liberalne feministkinje drugog vala ponovno isključuju velik dio žena, poglavito se obraćajući bijelim žene srednjeg i višeg sloja. Postaje evidento kako i nema većeg napretka u modernoj liberalnoj misli, naspram one 18. stoljeća. Liberalni feminizam ne predstavlja sve žene svijeta stoga niti ne može biti centralna feministička ideja. Nameće univerzalističke ideje, ignorira privatnu sferu i nekritičan je prema kapitalizmu. Oslanja se samo na mijenjanje zakona, dok ignorira socioekonomsku realnost u kojoj živi velik dio žena, koja onemogućuje ispunjavanje zakonskih prava. Feminizam novog doba mora konačno prepoznati sve te različite potrebe koje imaju žene u današnjem svijetu. Mora nadići liberalni feminizam i odbaciti ga kao glavnog predstavnika, istovremeno uvažavajući sve kritike koje su mu upućene kako se greške ne bi ponavljale. U današnjem svijetu velikih društvenih migracija, kapitalističke i ekološke krize te redefiniranja same ideje roda (i spola), važno je kako oblikujemo novi feministički narativ. Mora nadići klasične teorijske podjele, jer više nije dovoljno da feminizam bude samo marksistički, radikalni ili multikulturalni, mora povezati područja borbe, iskustvo bivanja ženom nije jednostruko definirano, ono je omeđeno različitim političkim, kulturnim, klasnim, seksualnim i geografskim iskustvom. |
| Abstract (english) | Feminism today is met with criticism from different sides. Some of these criticisms are simply reflections of misogyny and do not contribute to the real debate, but some of them come from the academic feminist community. Liberal feminism is often (unjustifiably) placed at the forefront of the feminist movement, while at the same time it is being defined as exclusive and elitist, not including all women in the world in its discourse. On the other hand, feminism today is expanding its line of combat beyond fighting for women, but also standing with other oppressed groups, such as LGBTIQ + persons, the poor, the refugees, the workers (Arruzza, Bhattacharya & Fraser, 2019). Therefore, it is important to make constructive criticism and analyze the mistakes made by the prominent currents of feminism, so that these mistakes can be overcome. We find the first instances of feminism that would have liberal characteristics in the 18th century in Europe. One of the problems of classical liberal feminism is the utilitarianisation of women's progress, women should not be oppressed because it is good for the general society, but not because it is good for themselves (Duhaček, 2011: 87). Furthermore, the suffragette movement in the 19th century fought for women's rights, but ignored black and poor women, becoming increasingly weak over time, thus ultimately only fighting for women's suffrage. After gaining the right to vote, women's struggle subsided until the Second wave of feminism in the second half of the 20th century, when liberal feminism occured in the fullest sense of the word, it sets itself as a counterweight to radical feminism. Second-wave liberal feminists again exclude a large portion of women, they mostly address to the white middleclass and upper-class women. It is becoming evident that no major progress has been made in modern liberal thought as compared to the 18th century. Liberal feminism does not represent all women in the world, therefore it cannot be the central feminist thought. It imposes universalist ideas, ignores the private sphere and is uncritical to capitalism. It relies solely on changing the law while ignoring the socio-economic reality that most women live in, which makes it impossible for them to exercise their legal rights. Feminism of the new age must finally recognize all these different needs that women have in today's world. He must transcend liberal feminism and dismiss it as the principal representative, while respecting all criticisms addressed to it so that mistakes are not repeated. In today's world of great social migration, the capitalist and environmental crisis, and the redefinition of the very idea of gender (and sex), it is important how we shape the new feminist narrative. It must go beyond the classical theoretical divisions, because feminism is no longer just Marxist, radical or multicultural, it must connect areas of struggle, the experience of being a woman is not uniquely defined, it is bounded by different political, cultural, class, sexual and geographical experiences. |
