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The Personal Is Political
Kişisel Olan Politiktir, Carol Hanisch’in kült mottosu üzerine inşa edilmiş (bir çok açıdan deneysel nitelikler taşıyan) bir toplama kitap. Kitabın temelini; 70’lerde yükselen radikal feminizm üzerine aktivist Hanisch’in kişisel deneyimleri doğrultusunda kaleme aldığı metin ve aynı metne otuz yıl sonra yazdığı giriş metni oluşturuyor. Buna ek olarak kitapta; 1969’da kurulan radikal feminist örgüt Kırmızı-jartiyerler’in kuruluş manifestosunu, akademisyen Hanife Aliefendioğlu’nun titiz bir şekilde kaleme aldığı; Kemalist Feministler’den İslamcı Feministler’e, Kürt Feministler’den Türkiye’deki radikal feminist yayınlara uzanan Türkiye’de radikal feminizmin gelişimi araştırmasını ve gazeteci ve televizyon programcısı A. Nazar Erişkin’in Türkiye’deki stereotipik kadın algısını öznel bir dille tartıştığı yazısını bulacaksınız.
Aktivist bir kadın olarak güçlü, özverili, öteki-merkezli, fedakar ve genele göre daha fazla kendi hayatım üzerinde irade sahibi olmalıyım. Hayatındaki sorunlara boyun eğmek bir tür zayıflıktır. Bu yüzden güçlü bir kadın olmak istiyorum, aktivist eylem döneminde, kişisel çözümünü bulamayacağım hiçbir gerçek sorunu kabul etmem (genellikle direkt olarak kapitalist sistemle ilintili olan sıkıntılar dışında). Bu noktada politik bir aktivizm, bana söylemem için dayatılanların yerine kendi hayatım için neye inanıyorsam onu söylemem gerekliliğini ortaya çıkarır.
Aktivist bir kadın olarak güçlü, özverili, öteki-merkezli, fedakar ve genele göre daha fazla kendi hayatım üzerinde irade sahibi olmalıyım. Hayatındaki sorunlara boyun eğmek bir tür zayıflıktır. Bu yüzden güçlü bir kadın olmak istiyorum, aktivist eylem döneminde, kişisel çözümünü bulamayacağım hiçbir gerçek sorunu kabul etmem (genellikle direkt olarak kapitalist sistemle ilintili olan sıkıntılar dışında). Bu noktada politik bir aktivizm, bana söylemem için dayatılanların yerine kendi hayatım için neye inanıyorsam onu söylemem gerekliliğini ortaya çıkarır.
5 pages, Unknown Binding
First published May 1, 2013
134 people want to read
About the author
Carol Hanisch
3 books4 followersCarol Hanisch is a radical feminist and was an important member of New York Radical Women and Redstockings. She is best known for popularizing the phrase "The Personal is Political" in a 1969 essay of the same name. She conceived of the idea to protest against the Miss America Pageant in 1968
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Displaying 1 - 9 of 9 reviews
October 6, 2019
Dice Carol Hanish que no fue a ella a quien se le ocurrió el título, predestinado a convertirse en eslogan, de “Lo personal es político”. Le atribuye este mérito a Shulamith Firestone y Ana Koedt, quienes editaban la revista Notas del segundo año, donde el artículo se publicó, aunque parece probable que la frase ya circulara con anterioridad. Como todo eslogan, a fin de cuentas, ha trascendido su función de título, y ha sido usado para adornar formas de acción y plataformas teóricas muy diversas.
Realmente, el texto de Hanish apuntaba a resolver un problema concreto que era el ninguneo con el que los grupos de la izquierda revolucionaria, y en especial sus miembros varones, encaraban los temas propiamente “femeninos”, como el aborto, la violencia sexual, el trabajo doméstico, las relaciones de pareja, la apariencia física. Para tales partidos, todas estas cuestiones eran personales y debían ser resueltas en forma privada.
Hanish defiende la postura contraria: se trata de temas políticos, que deben abordarse políticamente. La justificación de esta tesis es obvia, o al menos lo parece ahora, en una actualidad ya educada en ella. Pasaron cincuenta años y este título se transformó en lema y ahora casi en un axioma de la lucha feminista y de otras luchas; quizás, en algunos casos, exagerado o malinterpretado.
Las fronteras entre lo personal y lo político son, efectivamente, difusas. Podría defenderse, con alguna lógica, una delimitación extremista: todo es político, nada es completamente personal. Pero esta, como cualquier otra afirmación totalitaria, corre el riesgo de ser trivial: decir que todo es político está muy cerca de decir que nada lo es.
También habría que detenerse a pensar en lo peligroso que sería ese lema puesto al servicio del poder. Hay cuestiones de la esfera familiar e individual que sin duda son de interés público, y en las que el estado debe intervenir. ¿Pero cómo trazar la línea para evitar que la intervención se convierta en atropello, para que no empiece a servir más al estado que a la persona?
Soy consciente de que estas consideraciones hay que dirigírselas al lema, no al texto de Hanish. Por otro lado, y esto nos pone en una postura todavía más dificultosa a la hora de pensar los límites entre lo personal y lo político, la argumentación de la autora sigue teniendo validez, hoy en día, en infinidad de ámbitos.
Realmente, el texto de Hanish apuntaba a resolver un problema concreto que era el ninguneo con el que los grupos de la izquierda revolucionaria, y en especial sus miembros varones, encaraban los temas propiamente “femeninos”, como el aborto, la violencia sexual, el trabajo doméstico, las relaciones de pareja, la apariencia física. Para tales partidos, todas estas cuestiones eran personales y debían ser resueltas en forma privada.
Hanish defiende la postura contraria: se trata de temas políticos, que deben abordarse políticamente. La justificación de esta tesis es obvia, o al menos lo parece ahora, en una actualidad ya educada en ella. Pasaron cincuenta años y este título se transformó en lema y ahora casi en un axioma de la lucha feminista y de otras luchas; quizás, en algunos casos, exagerado o malinterpretado.
Las fronteras entre lo personal y lo político son, efectivamente, difusas. Podría defenderse, con alguna lógica, una delimitación extremista: todo es político, nada es completamente personal. Pero esta, como cualquier otra afirmación totalitaria, corre el riesgo de ser trivial: decir que todo es político está muy cerca de decir que nada lo es.
También habría que detenerse a pensar en lo peligroso que sería ese lema puesto al servicio del poder. Hay cuestiones de la esfera familiar e individual que sin duda son de interés público, y en las que el estado debe intervenir. ¿Pero cómo trazar la línea para evitar que la intervención se convierta en atropello, para que no empiece a servir más al estado que a la persona?
Soy consciente de que estas consideraciones hay que dirigírselas al lema, no al texto de Hanish. Por otro lado, y esto nos pone en una postura todavía más dificultosa a la hora de pensar los límites entre lo personal y lo político, la argumentación de la autora sigue teniendo validez, hoy en día, en infinidad de ámbitos.
March 2, 2023
Hanisch's work, in which the socio-cultural and political background of women's struggle for social equality, given by a generation before us, is explained. This short work contains striking data on the struggle for rights that emerged between 1960 and 1980.
Especially the fact that it has emerged on the west side of the bipolar world is a preliminary experience about what kind of line women should stand in the system that has been completely surrendered today. So I can easily call it one of the egalitarian man's manuals.
While explaining the general situation, let me tell you this work in a way that will be considered to have touched on the content of the book in this context. When you hear this slogan, first think of the second wave of feminism movement that was on the rise around the world between 1960 and 1980. This slogan is the slogan of a political wave that took place throughout Europe, especially in the America of the period, and was magnified within the scope of women's rights rather than women's social equality, as well as the rights and struggles of other species and sexes against masculine discourse. The personal is political. Because the individual will have his own problems, as well as the social and political pressure he will experience, cause his problems to be directly politicized. This discourse of struggle and the established method are necessary, although they continue in part in the form of an improvement within the capitalist system. Because after all, a life continues within the system. This must also be being fought. In addition to women's rights, animal rights (vegan-vegetarian movement), nature rights (green activists) are also fighting for rights under the umbrella of this political discourse. The issue has become a problem of nature and the universe rather than a problem between people. The second wave of feminism is a truly shocking influence on human history. He desires a terrific destruction. And that's an incredible passion. Humanity will make one of its greatest leaps in this area. This may not be enough for our lifetime, but the effect that will reverse the direction in which humanity is rapidly moving towards emptiness will come out under the umbrella of the struggle of women-nature-animals. The personal is political, so it is a slogan that binds everyone.
At this point, I would like to end the review by asking a question. The answer to this will provide us with data that will take humanity one step further, but the "that" expected answer has not yet been given;
But what about the social one?
Especially the fact that it has emerged on the west side of the bipolar world is a preliminary experience about what kind of line women should stand in the system that has been completely surrendered today. So I can easily call it one of the egalitarian man's manuals.
While explaining the general situation, let me tell you this work in a way that will be considered to have touched on the content of the book in this context. When you hear this slogan, first think of the second wave of feminism movement that was on the rise around the world between 1960 and 1980. This slogan is the slogan of a political wave that took place throughout Europe, especially in the America of the period, and was magnified within the scope of women's rights rather than women's social equality, as well as the rights and struggles of other species and sexes against masculine discourse. The personal is political. Because the individual will have his own problems, as well as the social and political pressure he will experience, cause his problems to be directly politicized. This discourse of struggle and the established method are necessary, although they continue in part in the form of an improvement within the capitalist system. Because after all, a life continues within the system. This must also be being fought. In addition to women's rights, animal rights (vegan-vegetarian movement), nature rights (green activists) are also fighting for rights under the umbrella of this political discourse. The issue has become a problem of nature and the universe rather than a problem between people. The second wave of feminism is a truly shocking influence on human history. He desires a terrific destruction. And that's an incredible passion. Humanity will make one of its greatest leaps in this area. This may not be enough for our lifetime, but the effect that will reverse the direction in which humanity is rapidly moving towards emptiness will come out under the umbrella of the struggle of women-nature-animals. The personal is political, so it is a slogan that binds everyone.
At this point, I would like to end the review by asking a question. The answer to this will provide us with data that will take humanity one step further, but the "that" expected answer has not yet been given;
But what about the social one?
September 1, 2020
Después de revisar el texto queda claro que los que se oponen al feminismo contemporáneo no necesariamente se opondrían o se oponen a algunos logros de la mujer del pasado o a otras cuestiones feministas.
El opúsculo (en realidad en esta edición son dos) deja mucho que desear. La autora entiende lo político más como una lucha hacia el exterior que una liberación interior, frente a un concepto más schmittiano que vería en lo político, la expresión última de la lógica amigo/enemigo. Hanisch nos deja azorados por esta apreciación tan nimia de lo político. Incluso es posible que refiera por político al ámbito público, a la estructura, que permea la vida de todo ser humano; esta tesitura nos permite ingresar en el ámbito privado que ha sido considerado como un campo de no lucha, despolitizado.
El fin del artículo es más bien atacar la visión solipsista de algunos movimientos feministas que hacían más terapia, más introspección que lucha. Con este fin cuestiona la inactividad de algunos grupos y cuestiona la cerrazón de los grupos radicales que no conectan con grupos feministas alternativos que sólo distan en interpretaciones sobre el hecho social de la mujer, mas no en los fines.
El texto más reciente (de 2006) busca, a la luz de sucesos posteriores, colocar en su justo lugar el texto "the personal is political" y luchar contra las malinterpretaciones a la que se prestó el opúsculo con el tiempo.
Una lectura que me deja insatisfecho.
El opúsculo (en realidad en esta edición son dos) deja mucho que desear. La autora entiende lo político más como una lucha hacia el exterior que una liberación interior, frente a un concepto más schmittiano que vería en lo político, la expresión última de la lógica amigo/enemigo. Hanisch nos deja azorados por esta apreciación tan nimia de lo político. Incluso es posible que refiera por político al ámbito público, a la estructura, que permea la vida de todo ser humano; esta tesitura nos permite ingresar en el ámbito privado que ha sido considerado como un campo de no lucha, despolitizado.
El fin del artículo es más bien atacar la visión solipsista de algunos movimientos feministas que hacían más terapia, más introspección que lucha. Con este fin cuestiona la inactividad de algunos grupos y cuestiona la cerrazón de los grupos radicales que no conectan con grupos feministas alternativos que sólo distan en interpretaciones sobre el hecho social de la mujer, mas no en los fines.
El texto más reciente (de 2006) busca, a la luz de sucesos posteriores, colocar en su justo lugar el texto "the personal is political" y luchar contra las malinterpretaciones a la que se prestó el opúsculo con el tiempo.
Una lectura que me deja insatisfecho.
Read
September 13, 2025- debates between women is seen as “therapy”, but in reality they are political. Not just personal problems, but societal problems.
- “apolitical” women are also political. We should listen to these other points of view to see why some actions are not working.
“The very word “therapy” is obviously a misnomer if carried to its logical conclusion. Therapy assumes that someone is sick and that there is a cure, e.g., a personal solution. I am greatly offended that I or any other woman is thought to need therapy in the first place. Women are messed over, not messed up! We need to change the objective conditions, not adjust to them. Therapy is adjusting to your bad personal alternative.”
“I think “apolitical” women are not in the movement for very good reasons, and as long as we say “you have to think like us and live like us to join the charmed circle,” we will fail.”
- “apolitical” women are also political. We should listen to these other points of view to see why some actions are not working.
“The very word “therapy” is obviously a misnomer if carried to its logical conclusion. Therapy assumes that someone is sick and that there is a cure, e.g., a personal solution. I am greatly offended that I or any other woman is thought to need therapy in the first place. Women are messed over, not messed up! We need to change the objective conditions, not adjust to them. Therapy is adjusting to your bad personal alternative.”
“I think “apolitical” women are not in the movement for very good reasons, and as long as we say “you have to think like us and live like us to join the charmed circle,” we will fail.”
November 13, 2024
unfortunately still so relevant today
April 28, 2025
“it is no worse to be in the home than in the rat race of the job world. they are both bad” so so true diva
March 8, 2020
Il saggio di C. Hanisch del 1969 è molto interessante e offre un breve, ma denso spunto di riflessione riguardo l'argomento politico "the personal is political" (che sebbene sia il titolo oggi attribuito al saggio non è quello dato dall'autrice).
"Women are messed over, not messed up":
Nel suo saggio Hanisch fa riferimento a un problema contingente il suo periodo storico: in quel periodo il nuovo metodo del fare politico ossia il "consciousness-raising" era stato etichettato e screditato come una una forma di "terapia", associato quindi a una sfera personale e alla risoluzione dei problemi da questa derivante.
Nel saggio Hanisch spiegando in che cosa consista il consciousness-raising nell'azione femminista confuta le teorie che lo risolvono in una sorta di teoria di gruppo e di fatto esplicita perché il personale è politico.
Sottolinea inoltre l'importanza della pratica del consciousness-raising dal punto di vista dell'agire politico femminista sottolineando come solo un agire femminista preceduto da questa pratica di pensiero possa essere significativo e perdurare nel tempo.
Per non andare troppo nel dettaglio e parafrasare tutto il saggio riporto un passaggio, a mio avviso, fondamentale:
"So the reason I participate in these meetings [nda: quelli di consciousness-raising] is not to solve any personal problem. One of the first thing we discover in these groups is that the personal problems are political problems. (...) I've been forced to take off the rose colored glasses and face the awful truth about how grim my life rally is as a woman"
Complessivamente un ottimo saggio che stimola la riflessione critica femminista.
"Women are messed over, not messed up":
Nel suo saggio Hanisch fa riferimento a un problema contingente il suo periodo storico: in quel periodo il nuovo metodo del fare politico ossia il "consciousness-raising" era stato etichettato e screditato come una una forma di "terapia", associato quindi a una sfera personale e alla risoluzione dei problemi da questa derivante.
Nel saggio Hanisch spiegando in che cosa consista il consciousness-raising nell'azione femminista confuta le teorie che lo risolvono in una sorta di teoria di gruppo e di fatto esplicita perché il personale è politico.
Sottolinea inoltre l'importanza della pratica del consciousness-raising dal punto di vista dell'agire politico femminista sottolineando come solo un agire femminista preceduto da questa pratica di pensiero possa essere significativo e perdurare nel tempo.
Per non andare troppo nel dettaglio e parafrasare tutto il saggio riporto un passaggio, a mio avviso, fondamentale:
"So the reason I participate in these meetings [nda: quelli di consciousness-raising] is not to solve any personal problem. One of the first thing we discover in these groups is that the personal problems are political problems. (...) I've been forced to take off the rose colored glasses and face the awful truth about how grim my life rally is as a woman"
Complessivamente un ottimo saggio che stimola la riflessione critica femminista.
April 13, 2025
sabia
March 5, 2016
kitabı yayına hazırlayan kişi ya da kişiler acilen word kullanmayı öğrensin ve bir imla kılavuzu alsın. 60 sayfalık kitabın her sayfasında hata vardı.
örnek: ilk sayfadaki çevirmenlerin notunda "nüans farkı" diye bir ifade vardı.
bu kitabı okumayan birinin bir şey kaybedeceğini düşünmüyorum.
örnek: ilk sayfadaki çevirmenlerin notunda "nüans farkı" diye bir ifade vardı.
bu kitabı okumayan birinin bir şey kaybedeceğini düşünmüyorum.
Displaying 1 - 9 of 9 reviews