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Quote by Ana Requena Aguilar

“Como he dicho, el caso de La Manada y el libro de Nerea Barjola hicieron que muchas periodistas nos cuestionáramos la forma en que cubríamos las historias de violencia sexual: ¿qué es necesario contar?, ¿qué detalles sirven para explicar lo que sucedió y cuáles son solo morbo?, ¿eso solo depende de la forma y del contexto en que lo cuentes?, ¿está sirviendo este relato para concienciar o está sirviendo para atemorizar?, ¿estamos contando la violencia sexual de una forma que pueda despertar a la sociedad o lo que estamos haciendo es asustar más a las mujeres?, ¿estamos poniendo el foco en la estructura o lo estamos poniendo en las particularidades que impiden que la gente reconozca que esa violencia es producto de un sistema mucho más complejo?”

Quote by Ana Requena Aguilar

Book:Feminismo vibrante: Si no hay placer no es nuestra revolución
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Feminismo vibrante: Si no hay placer no es nuestra revolución

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Ana Requena Aguilar

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“We must therefore distinguish the necessary feminist demand for “equal pay for equal work” from the equally important need to keep some parts of our social, cultural, and spiritual life out of the marketplace. We must not convert all gift labors into market work lest we wake one day to see that universal market in which all our actions earn a wage and all our goods and services bear a price. There is a place for volunteer labor, for mutual aid, for in-house work, for healings that require sympathetic contact or a cohesive support group, for strengthening the bonds of kinship, for intellectual community, for creative idleness, for the slow maturation of talent, for the creation and preservation and dissemination of culture, and so on. To quit the confines of our current system of gender means not to introduce market value into these labors but to recognize that they are not “female” but human tasks. And to break the system that oppresses women, we need not convert all gift labor to cash work; we need, rather, to admit women to the “male,” money-making jobs while at the same time including supposedly “female” tasks and forms of exchange in our sense of possible masculinity.”

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Book:The Gift: Imagination and the Erotic Life of Property
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“The sensible women who, if they wanted, would certainly be able to qualify themselves for the world of discussion and ideas, are precisely those who, if they are not qualified, never try to enter it or to destroy it. They have other fish to fry. At a mixed party they gravitate to one end of the room and talk women’s talk to one another. They don’t want us, for this sort of purpose, any more than we want them. It is only the riff-raff of each sex that wants to be incessantly hanging on the other. Live and let live. They laugh at us a good deal. That is just as it should be. Where the sexes, having no real shared activities, can meet only in Affection and Eros— cannot be Friends—it is healthy that each should have a lively sense of the other’s absurdity. Indeed it is always healthy. No one ever really appreciated the other sex—just as no one really appreciates children Friendship or animals—without at times feeling them to be funny. For both sexes are. Humanity is tragi-comical; but the division into sexes enables each to see in the other the joke that often escapes it in itself—and the pathos too.”

FeminismEqualityDifferenceEgalitarianism
Book:The Four Loves
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“The brilliance of objectification as a strategy of dominance is that it gets the woman to take the initiative in her own degradation (having less freedom is degrading). The woman herself takes one kind of responsibility absolutely and thus commits herself to her own continuing inferiority: she polices her own body; she internalizes the demands of the dominant class and, in order to be fucked, she constructs her life around meeting those demands. It is the best system of colonialization on earth.”

FeminismGender
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“The multimodality and multivocality of Tumblr blur the lines between feminist and fannish communities on the site, producing a cultural formation in which feminist, or ‘social justice’, politics are increasingly, although not exclusively, central to the operation of media fandom on Tumblr ... This is central to the formation of what I call ‘feminist fandom’, and Tumblr has subsequently secured a reputation for its users’ in-depth analysis of representational politics and social issues ... It is here, then, that we can situate media fandom on Tumblr at the juncture between popular feminism, popular culture, and digital culture ... Throughout this book, I use the term ‘feminist fandom’ to describe the messy entanglement of fannish and feminist identities, discourses, and practices.”

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Book:Feminist Fandom: Media Fandom, Digital Feminisms, and Tumblr
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“Throughout [this] book, I have drawn upon the insights and experiences of over three-hundred feminist fans to explicate how fannish and feminist modes of cultural consumption, production, and critique are increasingly converging, opening up informal, ordinary, and everyday spaces for young people, in particular although not exclusively, to engage with feminism. In doing so, I have emphasized that media fandom does not exist in a vacuum but is constituted by the same social, cultural, and political forces that have come to shape fourth-wave feminisms. In turn, the experiences documented throughout Feminist Fandom speak to the ways in which broader shifts within feminist practice, theory, and activism over the past decade have shaped and informed the social and cultural practices of feminist fandom.”

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Book:Feminist Fandom: Media Fandom, Digital Feminisms, and Tumblr
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