Feminismo hedonikoa
Ziberfeminismoan gorputzari eta plazerari lotutako gaiek protagonismo gehiegizkoa ote daukaten kritika helarazi didate hainbat emakumek. Pikarako aurkezpen batean, batek esan zidan sexu askapenaren borroka ondo dagoela, baina berarentzat lehentasuna prekarietatearen kontrako borroka dela. Halako gaiak ez jorratzea baino, arazoa da gure sare sozialetan depilazioak, hilerokoak edo orgasmoei buruzko artikuluek etxeko langileen eskubide urraketari buruzko edo etxebizitza eskubidearen inguruko erreportaje sendoek baino oihartzun handiagoa daukatela.
Giza eskubideen urraketa bortitzen berri jaso baino, sare eta komunikabide feministetan eduki arinak eta erakargarriak bilatzen dituztenak txolinak direlako epaia egin genezake. Baina, ezin dugu ahaztu internet “errealitatetik” deskonektatzeko ihesbidea dela, eta etenaldi eta aisialdi tarteetan irakurtzen errazak diren edukiak –are gehiago gure esperientziarekin lotuta badaude– klikatzen ditugula gehien.
Ziberfeminismoa korronte bat baino, baliabide bezala ulertzen dut, gizartea despatrialkalizatzeko eguneroko beste esparruetan (kalean, familian, gaztetxean, lan edo ikasketa zentroan) egiten dugunaren osagarri. “Sofatik egindako aktibismoa” kontzeptua erabili ohi da Change edo Avaaz-eko eskaerak sinatzeagatik eta Facebook-en giza eskubideen aldeko edukiak konpartitzeagatik izugarrizko konpromiso soziala daukagula sentitzearen joera kritikatzeko. Feminismoaren kasuan, nik uste, sare sozialetan ikusgai garen gehienok kalean ere lan oparoa egiten dugu. Baina aldi berean kezkatzen nau internet gure militantzia gune nagusia bilakatzearen arriskuetariko batek: denbora-pasa kutsu horren ondorioa, Andrea Momoitioren hitzetan: Feminismo hedonikoa.
Irantzu Varela edo Alicia Murilloren bideoekin barre egitea eta sare sozialak konpartitzea bada jardun feminista, baina hori bada gure ekarpen bakarra edo nagusia, gure buruari galdetu beharko diogu zein den horren eraginkortasuna. “Nire alua maite dut” edo “Zu gabe ni naiz” bezalako kartelak sareetan konpartitzeak zer eragin dauka gure burbuilatik kanpo bizi diren emakumeentzat? Gu geu, klase ertaineko neska hiritar zuriak, oso harro, moderno eta aske sentituko gara, baina horrek zer eragin dauka etxeko langile etorkin baten, sexu jazarpena bizi duen preso baten edo Dependentzia Legearen murrizketaren ondorioz diru-laguntzarik gabe geratu den zaintzaile baten bizitzan, bere sexualitatean, bere amodio ereduetan?
“Pertsonala dena politikoa ere bada”, Kate Millet-en leloa da, feministon mantra nagusienetako bat. Baina azken bolada honetan ideia hori galbideratu ote den (edo dugun) ezinegona daukat. Milleten asmoa emakumeen kontrako diskriminazioak eta erasoak politizatzea zen. Hau da, indarkeria matxista ez dela isilpean pairatu beharreko arazo pribatua, egitura sozial jakin baten ondorioa baizik. Baina ez ditzagun nahastu “pertsonala”, “indibiduala” eta “egozentrikoa”; nire desioak eta kezkak ardatz badira, nik bizi ez ditudan sexismoari lotutako arazoak alboratzeko joera izango dut. Ikuspegi zabala mantendu dezagun, jorratzen ditugun gaiak emakume anitzen lehentasunen erakusgarri diren aztertu eta emakumeon jabekuntza kolektiboak elkartasunean oinarritua izan behar duela gogoratu. Bestela betikoa gertatzen da, 2.0. bertsio posmodernoan (feminismo hipster kontzeptua ere entzun dut): emakume zuria, hiritarra eta klase ertainekoa gaude erdigunean, eta gure errealitate pribilegiatutik abiatuta feminismoaren norabidea ezartzen dugu.
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