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Dr Cathie Koa Dunsford reviews 'Invisible Women of Prehistory' Posted by Helen on 11 Sep 2013
Invisible Women of Prehistory: Three million years of peace, six thousand years of war by Judy Foster with Marlene Derlet.

INVISIBLE WOMEN OF PREHISTORY: THREE MILLIONS YEARS OF PEACE, SIX THOUSAND YEARS OF WAR is a work of solid research and inspiring ideas and writing. The subtitle for the book captivates the reader with its stark truth. The massive span of matriarchal living has contributed many more years of peace to the earth than the relatively small but brutal years of patriarchal oppression and war. Having stated this, the authors then go to great lengths to convince us of their argument.


This is a wonderful work of research which is like reading a detective novel, or even more appropriate, as if listening to our matriarchal elders telling us their oral stories throughout time. As if our ancestors could come alive and speak to us of their existences. The authors unravel layers and layers of former research and theories and posit many illuminating theories of other scholars.


Paying homage to the original theories and work of Maria Gimbutas, the text takes us on a fascinating journey of discovery and re-discovery. It does not shrink from the task of showing that there has been much bias in past research and in suggesting new theories and supporting these with evidence.


This includes what they call “intangible evidence” in their chapter on the role of Language, Oral Transmission and Myth [pp27-41]. I found this one of the most interesting chapters of the entire text. For most people raised in indigenous cultures, there is little debate over the importance of this approach. But all too many scholars in the past have either ignored or misconstrued the vital importance of oral storytelling and the transmission of history by these means. Some had other agendas and were threatened by this approach. The current book addresses this issue and convinces even the most wary reader of the importance of taking this area of cultural history seriously.


This is later summed up in the section regarding Plato's philosophy [p147] where it is clearly stated  that the art of writing was taken over by the patriarchy “as their secret or sacred knowledge”, thus leaving women, foreigners, indigenous people and others of lower caste or outcast cultures as “outsiders”. 


When you consider the history of print up until the mid twentieth century, despite some outstanding work by women being printed, this hold on the power of writing and later the printing press was so powerful that it barred all but a small minority of women from getting into print. It also served to keep oral and indigenous stories and women's stories and histories out of the mainstream. This is just one very powerful example of the massive weight given to that which is favoured, written, in print and shows the old adage that he or she who owns the press, runs the press.


I mention this because the book is just one from the vast scope of quality books that Spinifex Press has produced over many decades that encourages readers to question what books they are being fed and why, what research is on offer and why. In fact, they urge us to question everything and not assume that what is in print or in favour is necessarily the truth.


Reading this book provides a kaupapa or reason for the kind of work Spinifex Press publishes. It shows us, over centuries, how a world can swivel on its axis from one way of working to another, so much so that many do not stop to question its underlying assumptions. Beyond the wonderful and revealing detail of this book, is the request asking each of us, as readers, to delve deeper into our assumptions, based upon the revelation of evidence provided, and think about human lives from prehistory until now, uncovering the assumptions that so many world changing decisions have been based upon. This is the heart of this book, its core. And it is wildly successful in getting the reader on side.


Judy Foster studied at Monash University and taught art. Her artistic vision enlivens the research of this book. Marlene Derlet taught at the Monash Centre for Indigenous Studies and is a linguist with a background in anthropology and sociology. These authors come from diverse backgrounds and this diversity is generously reflected in the wide scope of the text. 


Despite their academic backgrounds, the authors also have the gift of making complex research and ideas accessible to the reader. You become immersed in this book as you might in any good novel or work of research about which you are passionate. Their ability to weave words from multiple perspectives and then back this up with evidence is impressive.


The Timeline of Human Prehistory at the beginning of the book is very useful for readers not familiar with the overview and sums up the main developments well. Compressing such a vast amount of research into this summary is a feat in itself. But it leads the reader gently into the book and makes us eager to discover more. Throughout the book, the timelines are a fantastic and useful guide to refer back to while reading and afterwards when reflecting on the ideas and research.


Sometimes I would have liked even more detail. For instance, the illustration of the “Seed/vulva symbols/Old Europe” [2], p28, is clearly a depiction of the earliest symbols for the cowrie shell. The cowrie shell was both an African [and later Pacific] system of coins and also the word for the vulva. How the vulva came to be valued as an erotic symbol and also as coins could be an interesting exploration. Does this show that the vulva was a system of sexual/slavery currency  or indeed as valuable as coins? Does this make us reassess the true symbolism of the vulva? And from whose perspective? The illustration leads to so many possibilities. It is also the representation of the turtle shell and head in Hawai'ian ki'i pohaku or rock drawings but alas this is not explored in the book in this regard. 


Yet these are very minor issues. What the book does provide more than compensates for any small questionings I may have. In fact, it is  testament to the power of this book that it does get us thinking further about the language, symbolism and stories that it reveals and presents to us on so many levels.


The scope of this book outshines so many others in the field. It ranges across a wide variety of cultures and stories and has a richness and depth that few books of research in this genre have where such skill is employed to bring this vast knowledge to the reader in an original and enquiring way, wanting us all to know more.


It is not possible or fair to attempt to summarise such a rich text in a such a short review. But I predict that this tome will become a classic in its field and be read for many centuries to come. It may be added to by feminist scholars of the future and may be honoured as offering the kind of ground-breaking ideas that indeed the work of Maria Gimbutas' research did in her time. 


The last sections on the New Worlds [including Australia and Oceania] add a dimension so often missing from European texts. This is refreshing and exciting, and it is to be hoped that this will be extended in a new edition or perhaps a sequel?


This is not just a book for scholars in the field but a book for all of us to enjoy and debate. I know I will delve back into it time and time again as it offers so many ideas - enough to keep us going for decades to come. I am grateful not only to the hard work of these authors but to Spinifex Press for publishing and supporting such research into print in the twenty first century. The phrase that stays with us long after the book has been finished is: three million years of peace, six thousand years of war. It's certainly worth pondering as the first Black President of the USA, Barack Obama, [who was awarded the Nobel Peace Prize], teeters on the brink of invading Syria as I am writing this review. What kind of Peace is this when the majority of the world wants to find an alternative solution to the problem? Maybe our women ancestors could have advised him wisely? Maybe they still will? This book shows us we can always have hope, based on the wisdom of our elders. That we should never give up hope, no matter what.


Dr Cathie Dunsford

Dr Cathie Dunsford is the author a the Cowrie series of novels and Director of Dunsford Publishing Consultants. She lives in Aotearoa/New Zealand and the Orkney Islands.





                               

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Contagious Justice - Queen Victoria Women's Centre, September 4 Posted by Helen on 06 Sep 2013

An Introduction to Town of Love by Anne Ostby




First of all, thank you for inviting me here today. I am grateful and awed to be in the company of such a spectacular line-up of women to talk about an issue that pains and outrages all of us:human trafficking.

I do not have the academic expertise in the field that my fellow speakers have. I’m an author, and can only use the one tool I have at my disposal: my writing. In my novel Town of Love I’m telling the story of some of the most underpriviliged and vulnerable women in the world, hoping that their tales will touch the readers as they touched me, and even more importantly: that they will initiate action. Because everyone who refuses to accept that human beings are bought and sold, is an activist in the battle against trafficking.

From the first little spark of an idea and until the book met its readers, it was a long journey, spanning several continents. It started in Iran, moved on to India, to Spain where the bulk of the first draft was written, to my native Norway, and to Fiji, where I lived when the book was first published in Norway in 2012. It was a journey of patience, of pain, and exasperation, but also one of hope, of strength and of love.

I was asked by a journalist some time back what I had learned from this journey, and had to think for a minute before I could answer. Because I learned so much. And the more I learned, the more I discovered that I didn’t know. The deeper I dug into the flesh trade and the mechanisms behind it, the more I realized how complex its cruelty is. Prostitution is a gender issue, but it is also a social issue - in India a caste issue - and it’s a poverty issue. I learned a lot about all those things. But what I learned most of all, and what I ended up responding to the journalist, was that what I learned, was the true meaning of human dignity. That human dignity has nothing to do with  where you come from or what your surroundings are, but with how you hold yourself, and what you deem to be right and just.

So how did the journey start? It started as a chance meeting in a Tehran garden, six years ago. I lived in Iran at the time, and my husband had an Indian colleague. This man was married, but his wife was never around, and I had heard something about her running an NGO back home in India. But she visited Tehran now and then, and during one of those visits I met Ruchira Gupta, who indirectly was the initiatior of the book. She has founded and runs the anti-trafficking NGO Apne Aap (meaning ”Self-help” in Hindi), which has helped thousands of women get out of a life of violence and rape, and for this work she has received all sorts of international prizes, she is an amazing woman. The more I listened to her, the more I wanted to know, and when all of a sudden she said, ”Why don’t you come visit me in India and see what we do?”, I thought ”Why not?”

And so the journey commenced. One trip to Bihar, which is in northern India, on the border to Nepal, led to several more. Because it became very evident to me that once I had met, and listened to the stories of Meena, Fatimah, Anwari, and the other Nat women whose tales are the base of this novel, I couldn’t just get up, turn my back to them and take my leave. So I came back, again and again, spent hours and hours, days and weeks talking with the women, establishing trust and friendship, and I knew I wanted to tell their story.

I have asked myself many times, Why the stories touch me so profoundly? Haven’t we all read countless stories about trafficking, gruelling tales of women being forced into selling their bodies?

But I know exactly why. I am the mother of three daughters. And in the Nat caste, this is what broke my heart: that the trade is inter-generational and that the Nat daughters are born into this. From when they are small, they are primed to take ”passengers” which is what they call the customers: they are raised to take over what their mothers, grandmothers, and older sisters do. They are reared to be the breadwinners of their families, it is being instilled in them from childhood that ”this is your responsibility: to feed your families.” Among the Nat, this is their livelihood, ”this is what we do”. Let me briefly explain why: The Nat caste, which has a very low status in Indian society used to be travelling people. They were known to perform dancing and acrobatics, to do small odd jobs of all kinds, and for prostituting their women. For the last hundred years or so, they have for various reasons become more stationary, and with their low status in a caste-conscious Indian society, mostly end up in very poor circumstances. And the one element that they have kept from their previous ways of earning a living, is prostituting their women. In the village that I have come to know, this was the number one source of income: the male head of the family would prostitute several of the women under his roof: his daughters, daughters-in-law, his sisters, his wife. It all happens in the home, very openly and visibly, and is what has earned the slum village its name and my book's title: ”Prem Nagar” or Town of Love.

So isn’t this their ”culture”? Isn’t this a tradition that we should leave well enough alone?

I think we hide much ugliness behind the word ”culture”. Culture is created, something that has been made into a tradition. But just because something has existed for a long time, doesn’t necesarily mean it’s good. Think about what we for so long used to conceal behind the euphemism ”domestic matters”. Today, we call it by its right name: abuse. Sure, it has existed for a long time, but that doesn’t make it right.

This is not a part of the Nat ”culture” that we should ”respect” and leave alone. Because every single time I asked one of the Nat mothers one very simple question, the answer was always the same. Whenever I asked one of them ”What dreams do you have for your daughter?” the answer was always and invariably: ”I want a different life for her.” Not ”I want her to pass on the Nat tradition”. "No - ”I want a different life for her.”

And this, the inter-generational aspect, was what hit me so hard. I couldn’t comprehend it: how it must be, how it must feel, to give birth to a baby daughter, and know, holding that tiny body in your arms, that this is going to be her future?

So I knew I wanted to write this story.

I am not Indian. But I have daughters. You, too, have daughters. I come from a country where trafficking exists, where rape exists. It exists in Australia, too, it exists everywhere. Violence against women, including sexual violence, is highlighted and exposed in the media more than ever, and it should be. 2 million women are being trafficked every year, this is a global issue. That’s why I think that the story of Tamanna, Rupa and the others, although set in India, in a particular caste in a particular village, needs to be told.

I chose to write a novel and not a documentary. This I did because I wished to be able to focus on the specific aspects of the story that I wanted to highlight. That’s why I’m writing in my introductory Author’s Note that ”some of these houses I have actually visited, others I have not. Some of the stories lie extremely close to the truth, others do not… But everything that is important in this book, is true. That human beings are bought and sold; that young girls are kidnapped and hidden away; that children are assaulted, abused, and raped …. That those who reap the benefits of the human flesh trade, with its violence and brutality, mostly walk free… But this story also finds a glimmer of hope for the women who walk the streets of the Town of Love …. A hope brought by those who care… Those who enter the rooms of Prem Nagar, push back the curtains, share the pain … Like Tamanna and Fauzia in the story, there are those who reclaim the governance of their own lives and their own bodies. The hope of this book is that there will be more of them.”

The title of this event is Contagious Justice, and I believe this is how we make justice contagious: by talking about it, standing up for it, helping every woman achieve it. And by never accepting anything less than human dignity for all.

Anne Ostby 

2013

 






 






 






 




 

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'Slut But But' Posted by Maralann on 31 Aug 2013



Slut But But



By: Susan Hawthorne

www.informyourself.com.au/slut.mp3 http://www.informyourself.com.au/slut.mp3

I’m a slut
but  but
but I’m not  I’m not
I’m a slot
I’m a slut
but but
what what could it mean
am I a slut?
but but
he said you’re a slut
he said look at your butt
you’re a slut
I said
but but
she said she’s a slut
no buts about it
just a slut
all smut
they all said she’s a slut
no doubt about it
but but I said
I said but
I’m no slut
I’m no slit for your bit
I’m not here for you
so fuck off and stop doin me in
he said but but
no slut here
no fear
he said but but
she said but but
they said but but
I’m not the butt of your names
your words are not my words
no fuckin way
so shut up
I’m no slut
I’m no slut walker
I’m a walker but bein a walker
don’t make me no slut
so butt out
get outta my mind
I’ll think what I want
I’ll do what I want
I’ll walk at 3 am if I want
I’ll wear big boots and kick butt
I’ll cut my hair short
I’ll leave it long
but I won’t do pussy on the street
because I’m not here for you
you pussy stalker
cos I’m no slut
you say but but
you look like a slut
you must be a slut
if you’re out a 3 am
if you don’t look girlie
you must be a fuckin feminist
they’re all sluts
that’s what they are
and I say
you got it boy
you got it girl
I’m a feminist
now fuck off
I’m no slut
d’you hear
try again
I’m no slut
they all said but but

© Susan Hawthorne, 2011


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Since when was spending life with one person so terrible? Posted by Maralann on 23 Aug 2013



By Spinifex Press Intern Jacalyn Tennant


I had to read this twice as I was appalled by the story on The Age website suggesting adultery can save a marriage. This idea, sparked by Catherine Hakim, a British social scientist and bestselling author, explains the faithful as ‘caged animals’ who need to be set free. Now, fair to say, I am not married and may not be the best woman to discuss the perfect marriage. I also refuse to believe however that this is what I will have to look forward to. Where ‘I do’s’ and ‘You’ll do’s’ become the marital and sexual norm.


This story comes not long after the Catholic Church declaring women are too picky and should just choose Mr. Good Enough or else face missing out.  I do not recall a rule book that quoted women had to be married to be successful or, more importantly, happy. I do not believe as women, or any person for that matter, lowering expectations or settling for less than we deserve ever worked out in our benefit. I cannot see then how getting married only to have numerous affairs is ever going to be the answer. 


Having secret lovers without fear of divorce has never been the dream for me, just as I suspect is the case for many women. Since when was spending life with one person so terrible? Seems that as our society becomes more and more sexualised, our sense of morals and self respect seem to fly away with the lengths of material taken off the bottom of skirts and tops. The way some things become ‘traditional’ may possibly be because they work. A faithful marriage may not seem ‘hip’ in this sexy world, but I for one couldn’t dream of it any other way. 


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Assange - an ordinary man Posted by Maralann on 22 Aug 2013


By Helen Lobato

As editor-in-chief and founder of WikiLeaks, Julian Assange receives his Ecuadorian asylum, feminists seek justice for the two women at the centre of the sexual assault allegations against the high profile whistleblower. But author Naomi Wolf claims that Britain and Sweden are using the issue for political purposes. Wolf asserts that for the tens of thousands of women who have been raped in wars; as workers in the sex industry; as victims of date rape and of domestic violence – who are still waiting for justice, this response by Sweden to the allegations made by Anna Ardin and Sophia Wilen  ‘is a slap in the face’.
 

 
According to the ABC’s Four Corners  program  Sex, Lies and Julian Assange  both Anna Ardin (left)  and Sophia Wilen (right) had sexual intercourse with Assange ‘the cyber-celebrity’ while he was in Stockholm in 2009.  Ardin told a friend that she had a “wild weekend” with Assange: “I was proud as hell to get the world’s coolest man in bed and living in my apartment.” She later informed police that Assange had violently pinned her down and ignored her requests to use a condom. Assange has denied this.

Assange spent several days staying with Anna in her Stockholm apartment before having sex with Sofia Wilen, another admirer. The sex might have been consensual but Assange  had again refused to use a condom causing Wilen concern about the possibility of an STD. Fearing infection she contacted her friend Anna Ardin and the pair sought police advice to see if Assange could be forced to undergo a blood test. Although no charges were filed against Assange, the police believing some sort of sex crime had been committed, issued a warrant for his arrest.


Swedish radio personality Helene Bergman  writes:


“In the 1970s we feminists fought for our right to lust and sexuality, not to make men criminals but so we could enjoy sex together with them. In addition we learned to trust our own survival instincts. Our own ability to assert a ‘no’, to stand our ground.”


Bergman again:


“So let me stick out my feminist chin and state that after having read the protocol that at least the two women who filed charges against him have no knowledge of men’s sexuality and/or were blinded by Assange’s rock star status and halo. When it was later discovered he was an ordinary man in bed, their disappointment was too heavy to bear and then came the revenge instead and the women went to the police.”


Assange as ‘an ordinary man in bed’ was in control, refusing to wear a condom and failing to respond to a change in the vital area of consent. So much for equality feminism: the right to have sex with whoever and whenever and be over whelmed and attracted by powerful and prominent patriarchal men.

Whether the women were sexually assaulted by Assange is yet to be decided but what needs to be part of a wider discussion is why men rape and that conversation must begin with an understanding of our patriarchal society. Patriarchy gives men the power and the excuse to control and dominate women and such behaviours lead to rape.

First published
Allthenewsthatmatters

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