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August 29 2017

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some days there’s really nothing you can say or do so here’s some important footage of my cat being gently floofled by the window fan

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August 28 2017

Silvia Federici, “Wages Against Housework”


“Wages Against Housework”

Silvia Federici

Power of Women Collective and Falling Wall Press, 1975. [PDF]

They say it is love. We say it is unwaged work.

They call it frigidity. We call it absenteeism.

Every miscarriage is a work accident.

Homosexuality and heterosexuality are both working conditions…but homosexuality is workers’ control of production, not the end of work.

More smiles? More money. Nothing will be so powerful in destroying the healing virtues of a smile.

Neuroses, suicides, desexualization: occupational diseases of the housewife.

Many times the difficulties and ambiguities which women express in discussing wages for housework stem from the reduction of wages for housework to a thing, a lump of money, instead of viewing it as a political perspective. The difference between these two standpoints is enormous. To view wages for housework as a thing rather than a perspective is to detach the end result of our struggle from the struggle itself and to miss its significance in demystifying and subverting the role to which women have been confined in capitalist society.
When we view wages for housework in this reductive way we start asking ourselves: what difference could some more money make to our lives? We might even agree that for a lot of women who do not have any choice except for housework and marriage, it would indeed make a lot of difference. But for those of us who seem to have other choices-professional work, enlightened husband, communal way of life, gay relations or a combination of these-it would not make much of a difference at all. For us there are supposedly other ways of achieving economic independence, and the last thing we want is to get it by identifying ourselves as housewives, a fate which we all agree is, so to speak, worse than death. The problem with this position is that in our imagination we usually add a bit of money to the shitty lives we have now and then ask, so what? on the false premise that we could ever get that money without at the same time revolutionising – in the process of struggling for it – all our family and social relations. But if we take wages for housework as a political perspective, we can see that struggling for it is going to produce a revolution in our lives and in our social power as women. It is also clear that if we think we do not ‘need’ that money, it is because we have accepted the particular forms of prostitution of body and mind by which we get the money to hide that need. As I will try to show, not only is wages for housework a revolutionary perspective, but it is the only revolutionary perspective from a feminist viewpoint and ultimately for the entire working class.

A Labour of Love

It is important to recognise that when we speak of housework we are not speaking of a job as other jobs, but we are speaking of the most pervasive manipulation, the most subtle and mystified violence that capitalism has ever perpetrated against any section of the working class. True, under capitalism every worker is manipulated and exploited and his/her relation to capital is totally mystified. The wage gives the impression of a fair deal: you work and you get paid, hence you and your boss are equal; while in reality the wage, rather than paying for the work you do, hides all the unpaid work that goes into profit. But the wage at least recognizes that you are a worker, and you can bargain and struggle around and against the terms and the quantity of that wage, the terms and the quantity of that work. To have a wage means to be part of a social contract, and there is no doubt concerning its meaning: you work, not because you like it, or because it comes naturally to you, but because it is the only condition under which you are allowed to live. But exploited as you might be, you are not that work. Today you are a postman, tomorrow a cabdriver. All that matters is how much of that work you have to do and how much of that money you can get.

But in the case of housework the situation is qualitatively different. The difference lies in the fact that not only has housework been imposed on women, but it has been transformed into a natural attribute of our female physique and personality, an internal need, an aspiration, supposedly coming from the depth of our female character. Housework had to be transformed into a natural attribute rather than be recognised as a social contract because from the beginning of capital’s scheme for women this work was destined to be unwaged. Capital had to convince us that it is a natural, unavoidable and even fulfilling activity to make us accept our unwaged work. In its turn, the unwaged condition of housework has been the most powerful weapon in reinforcing the common assumption that housework is not work, thus preventing women from struggling against it, except in the privatized kitchen-bedroom quarrel that all society agrees to ridicule, thereby further reducing the protagonist of a struggle. We are seen as nagging bitches, not workers in struggle.

Yet just how natural it is to be a housewife is shown by the fact that it takes at least twenty years of socialization – day-to-day training, performed by an unwaged mother – to prepare a woman for this role, to convince her that children and husband are the best she can expect from life. Even so, it hardly succeeds. No matter how well-trained we are, few are the women who do not feel cheated when the bride’s day is over and they find themselves in front of a dirty sink. Many of us still have the illusion that we marry for love. A lot of us recognise that we marry for money and security; but it is time to make it clear that while the love or money involved is very little, the work which awaits us is enormous. This is why older women always tell us ‘Enjoy your freedom while you can, buy whatever you want now…’ But unfortunately it is almost impossible to enjoy any freedom if from the earliest days of life you are trained to be docile, subservient, dependent and most important to sacrifice yourself and even to get pleasure from it. If you don’t like it, it is your problem, your failure, your guilt, your abnormality.

We must admit that capital has been very successful in hiding our work. It has created a true masterpiece at the expense of women. By denying housework a wage and transforming it into an act of love, capital has killed many birds with one stone. First of all, it has got a hell of a lot of work almost for free, and it has made sure that women, far from struggling against it, would seek that work as the best thing in life (the magic words: “Yes, darling, you are a real woman”). At the same time, it has disciplined the male worker also, by making his woman dependent on his work and his wage, and trapped him in this discipline by giving him a servant after he himself has done so much serving at the factory or the office. In fact, our role as women is to be the unwaged but happy, and most of all loving, servants of the ‘working class’, i.e. those strata of the proletariat to which capital was forced to grant more social power. In the same way as god created Eve to give pleasure to Adam, so did capital create the housewife to service the male worker physically, emotionally and sexually – to raise his children, mend his socks, patch up his ego when it is crushed by the work and the social relations (which are relations of loneliness) that capital has reserved for him. It is precisely this peculiar combination of physical, emotional and sexual services that are involved in the role women must perform for capital that creates the specific character of that servant which is the housewife, that makes her work so burdensome and at the same time invisible. It is not an accident that most men start thinking of getting married as soon as they get their first job. This is not only because now they can afford it, but because having somebody at home who takes care of you is the only condition not to go crazy after a day spent on an assembly line or at a desk. Every woman knows that this is what she should be doing to be a true woman and have a ‘successful’ marriage. And in this case too, the poorer the family the higher the enslavement of the woman, and not simply because of the monetary situation. In fact capital has a dual policy, one for the middle class and one for the proletarian family. It is no accident that we find the most unsophisticated machismo in the working class family: the more blows the man gets at work the more his wife must be trained to absorb them, the more he is allowed to recover his ego at her expense. You beat your wife and vent your rage against her when you are frustrated or overtired by your work or when you are defeated in a struggle (to go into a factory is itself a defeat). The more the man serves and is bossed around, the more he bosses around. A man’s home is his castle … and his wife has to learn to wait in silence when he is moody, to put him back together when he is broken down and swears at the world, to turn around in bed when he says ‘I’m too tired tonight,’ or when he goes so fast at lovemaking that, as one woman put it, he might as well make it with a mayonnaise jar. (Women have always found ways of fighting back, or getting back at them, but always in an isolated and privatised way. The problem, then, becomes how to bring this struggle out of the kitchen and bedroom and into the streets.)

This fraud that goes under the name of love and marriage affects all of us, even if we are not married, because once housework was totally naturalised and sexualised, once it became a feminine attribute, all of us as females are characterised by it. If it is natural to do certain things, then all women are expected to do them and even like doing them-even those women who, due to their social position, could escape some of that work or most of it (their husbands can afford maids and shrinks and other forms of relaxation and amusement). We might not serve one man, but we are all in a servant relation with respect to the whole male world. This is why to be called a female is such a putdown, such a degrading thing. (“Smile, honey, what’s the matter with you?” is something every man feels entitled to ask you, whether he is your husband, or the man who takes your ticket, or your boss at work.)

The revolutionary perspective

If we start from this analysis we can see the revolutionary implications of the demand for wages for housework. It is the demand by which our nature ends and our struggle begins because just to want wages for housework means to refuse that work as the expression of our nature, and therefore to refuse precisely the female role that capital has invented for us.

To ask for wages for housework will by itself undermine the expectations society has of us, since these expectations – the essence of our socialisation – are all functional to our wageless condition in the home.
In this sense, it is absurd to compare the struggle of women for wages to the struggle of male workers in the factory for more wages. The waged worker in struggling for more wages challenges his social role but remains within it. When we struggle for wages we struggle unambiguously and directly against our social role. In the same way there is a qualitative difference between the struggles of the waged worker and the struggles of the slave for a wage against that slavery. It should be clear, however, that when we struggle for a wage we do not struggle to enter capitalist relations, because we have never been out of them. We struggle to break capital’s plan for women, which is an essential moment of that planned division of labour and social power within the working class, through which capital has been able to maintain its power. Wages for housework, then, is a revolutionary demand not because by itself it destroys capital, but because it attacks capital and forces it to restructure social relations in terms more favourable to us and consequently more favourable to the unity of the class. In fact, to demand wages for housework does not mean to say that if we are paid we will continue to do it. It means precisely the’ opposite. To say that we want money for housework is the first step towards refusing to do it, because the demand for a wage makes our work visible, which is the most indispensable condition to begin to struggle against it, both in its immediate aspect as housework and its more insidious character as femininity.

Against any accusation of ‘economism’ we should remember that money is capital, i.e. it is the power to command labour. Therefore to reappropriate that money which is the fruit of our labour – of our mothers’ and grandmothers’ labour – means at the same time to undermine capital’s power to command forced labour from us. And we should not distrust the power of the wage in demystifying our femaleness and making visible our work – our femaleness as work – since the lack of a. wage has been so powerful in shaping this role and hiding our work. To demand wages for housework is to make it visible that our minds, bodies and emotions have all been distorted for a specific function, in a specific function, and then have been thrown back at us as a model to which we should all conform if we want to be accepted as women in this society.

To say that we want wages for housework is to expose the fact that housework is already money for capital, that capital has made and makes money out of our cooking, smiling, fucking. At the same time, it shows that we have cooked, smiled, fucked throughout the years not because it was easier for us than for anybody else, but because we did not have any other choice. Our faces have become distorted from so much smiling, our
feelings have got lost from so much loving, our oversexualisation has left us completely desexualised.

Wages for housework is only the beginning, but its message is clear: from now on they have to pay us because as females we do not guarantee anything any longer. We want to call work what is work so that eventu· ally we might rediscover what is love and create what will be our sexuality which we have never known. And from the viewpoint of work we can ask not one wage but many wages, because we have been forced into many jobs at once. We are housemaids, prostitutes, nurses, shrinks; this is the essence of the ‘heroic’ spouse who is celebrated on ‘Mother’s Day’. We say: stop celebrating our exploitation, our supposed heroism. From now on we want money for each moment of it, so that we can refuse some of it and eventually all of it. In this respect nothing can be more effective than to show that our female virtues have a calculable money value, until today only for capital, increased in the measure that we were defeated; from now on against capital for us in the measure we organise our power.

The struggle for social services

This is the most radical perspective we can adopt because although we can ask for everything, day care, equal pay, free laundromats, we will never achieve any real change unless we attack our female role at its roots. Our struggle for social services, i.e. for better working conditions, will always be frustrated if we do not first establish that our work is work. Unless we struggle against the totality of it we will never achieve victories with respect to any of its moments. We will fail in the struggle for the free laundromats unless we first struggle against the fact that we cannot love except at the price of endless work, which day after day cripples our bodies, our sexuality, our social relations, unless we first escape the blackmail whereby our need to give and receive affection is turned against us as a work duty for which we constantly feel resentful against our husbands, children and friends, and guilty for that resentment. Getting a second job does not change that role, as years and years of female work outside the house still witness. The second job not only increases our exploitation, but simply reproduces our role in different forms. Wherever we tum we can see that the jobs women perform are mere extensions of the housewife condition in all its implications. That is, not only do we become nurses, maids, teachers, secretaries-all functions for which we are well-trained in the home-but we are in the same bind that hinders our struggles in the home: isolation, the fact that other people’s lives depend on us, or the impossibility to see where our work begins and ends, where our work ends and our desires begin. Is bringing coffee to your boss and chatting with him about his marital problems secretarial work or is it a personal favour? Is the fact that we have to worry about our looks on the job a condition of work or is it the result of female vanity? (Until recently airline stewardesses in the United States were periodically weighed and had to be constantly on a diet-a torture that all women know-for fear of being laid off.) As is often said – when the needs of the waged labour market require her presence there – A woman can do any job without losing her femininity,’ which simply means that no matter what you do you are still a cunt.

As for the proposal of socialisation and collectivisation of housework, a couple of examples will be sufficient to draw a line between these alternatives and our perspective. It is one thing to set up a day care centre the way we want it, and demand that the State pay for it. It is quite another thing to deliver our children to the State and ask the State to control them, discipline them, teach them to honour the American flag not for five hours, but for fifteen or twenty-four hours. It is one thing to organise communally the way we want to eat (by ourselves, in groups, etc.) and then ask the State to pay for it, and it is the opposite thing to ask the State to organise our meals. In one case we regain some control over our lives, in the other we extend the State’s control over us.

The struggle against housework

Some women say: how is wages for housework going to change the attitudes of our husbands towards us? Won’t our husbands still expect the same duties as before and even more than before once we are paid for them? But these women do not see that they can expect so much from us precisely because we are not paid for our work, because they assume that it is ‘a woman’s thing’ which does not cost us much effort. Men are able to accept our services and take pleasure in them because they presume that housework is easy for us, that we enjoy it because we do it for their love. They actually expect us to be grateful because by marrying us or living with us they have given us the opportunity to express ourselves as women (i.e. to serve them), ‘You are lucky you have found a man like me’. Only when men see our work as work-our love as work-and most important our determination to refuse both, will they change their attitude towards us. When hundreds and thousands of women are in the streets saying that endless cleaning, being always emotionally available, fucking at command for fear of losing our jobs is hard, hated work which wastes our lives, then they will be scared and feel undermined as men.

But this is the best thing that can happen from their own point of view, because by exposing the way capital has kept us divided (capital has disciplined them through us and us through them-each other, against each other), we – their crutches, their slaves, their chains – open the process of their liberation. In this sense wages for housework will be much more educational than trying to prove that we can work as well as them, that we can do the same jobs. We leave this worthwhile effort to the ‘career woman’, the woman who escapes from her oppression not through the power of unity and struggle, but through the power of the master, the power to oppress-usually other women. And we don’t have to prove that we can “break the blue collar barrier”. A lot of us broke that barrier a long time ago and have discovered that the overalls did not give us more power than the apron; if possible even less, because now we had to wear both and had less time and energy to struggle against them. The things we have to prove are our capacity to expose what we are already doing, what capital is doing to us and our power in the struggle against it.

Unfortunately, many women-particularly single women-are afraid of th~ perspective of wages for housework because they are afraid of identifying even for a second with the housewife. They know that this is the most powerless position in society and so they do not want to realise that they are housewives too. This is precisely their weakness, a weakness which is maintained and perpetuated through the lack of self-identification.
We want and have to say that we are all housewives, we are all prostitutes and we are all gay, because until we recognise our slavery we cannot recognise our struggle against it, because as long as we think we are something better, something different than a housewife, we accept the logic of the master, which is a logic of division, and for us the logic of slavery. We are all housewives because no matter where we are they can always count on more work from us, more fear on our side to put forward our demands, and less pressure on them for money, since hopefully our minds are directed elsewhere, to that man in our present or our future who will “take care of us”.

And we also delude ourselves that we can escape housework. But how many of us, in spite of working outside the house, have escaped it? And can we really so easily disregard the idea of living with a man? What if we lose our jobs? What about ageing and losing even the minimal amount of power that youth (productivity) and attractiveness (female productivity) afford us today? And what about children? Will we ever regret having chosen not to have them, not even having been able to realistically ask that question? And can we afford gay relations? Are we willing to pay the possible price of isolation and exclusion? But can we really afford relations with men?

The question is: why are these our only alternatives and what kind of struggle will move us beyond them?

New York, Spring 1974


bi culture is hating men while still being attracted to them

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I am lucky.

Feel free to use or reblog, but please do not post as your own.

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oooooooooh shit

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Reblog In 5 seconds for good luck

​this worked last night lets go for round two

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I’m producing and directing a short coming-of-age drama film for my thesis, titled ‘Marisol’. 

Summary: Set in Western Sydney, a teenage Filipina immigrant - Marisol - lives with her aging lola (‘grandmother’). Along with her childhood bestfriend-turned-lover, Danica, she processes her feelings of place and memory after she receives a postcard from her estranged mother back in her homeland.

This came from a concept I’ve been dreaming of for years. As a queer Filipina from immigrant parents, it also comes from personal stories of memory, connection and diaspora.

I would really appreciate it if you could donate whatever you can, if you can! I also would appreciate if you could just share this around. Your enthusiasm and support of my dreams means the world to me. 

August 26 2017

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Athena blessed her with the ability to protect herself and men beheaded her for it.

That’s actually a really intetesting intpretation of it I hadn’t thought of. Most people seem to think Athena turned Medusa into a gorgon as punishment for defiling her temple, but thinking that she did so to protect her from being abused again is interesting and I like it!

Athena’s hands were tied. Yes, she was a powerful Goddess, but she was very much a woman in a “boys club”, and the true offending party (don’t think for a moment that Athena blamed Medusa for being raped in the temple, Athena knows better) held all the cards. There was nothing that Athena could do to punish the true criminal, and she was expected to punish Medusa by everyone else. What’s a Goddess to do when she cannot punish those who need to be punished and is expected to punish not only the truly innocent party, but her most beloved follower? Use that incredible brain power she had to protect Medusa at all costs, and of course the men would see it as punishment, to be have her beauty stripped from her and sent to live in the shadows. Medusa should have been KILLED for supposedly defiling the temple, whether she truly did or not, but she was given the gift of life, and the ability to protect herself and her daughters (who she bore thanks to Poseidon). This is why Medusa’s image was used to signify woman’s shelters and safe houses.

Medusa means “guardian; protectress”, and she was.

August 25 2017

What can be done about gentrification?


I saw this on a reblog and I started answering it, but it turned into something I wanted to stand alone and not be tacked on to another post.

@rafi-dangelo I’m curious, I understand how harmful gentrification can be but what can actually be done about it? I really can’t think of anything.“

Nothing.  Movement of populations is natural and neighborhood demographics always change. But I'ma take a moment and describe the different ways irresponsible or disrespectful gentrification displaces and disregards the current residents.  This is all from a NYC point of view, but I’m sure it applies to other metro areas.

1) Choosing personal preference over neighborhood character.
I know plenty of people (mostly white, but some POC as well) who move to big cities from their small towns and they’re appalled at how little space you get for the money.  They want the same amount of living area they had in the suburbs of Omaha but they don’t have the money to pay for it in DUMBO or Chelsea or the Upper West Side or whatever.  So, instead of downsizing their expectations and living where they initially wanted, they move to brown neighborhoods where their money will go a lot further.  You don’t actually need that second bedroom so you can do yoga or work on your art projects.  You made the conscious decision to speed up gentrification in an area because you wanted more space than you could afford coming into a very expensive city to follow your dreams or whatever.

2) Using non-white neighborhoods as a transitional period.
I know plenty of people (again, mostly white) who will move to Harlem or Bed-Stuy or Washington Heights until their paycheck rises to a point where they can afford to move to a different neighborhood.  In terms of gentrification, it seems initially that it would be the proper way to do it – they didn’t stay for years and years and brown people can move back in after they leave.  But obviously that’s not how it works.  Businesses follow those transitional whites who make more money than the surrounding POC, but not enough money to live in the white neighborhoods they’re aspiring to.  So they bring with them the Starbuckses and the Whole Foodses and the juice bars, all business that lead to rapid increases in rents.  And then they get their raises or their careers advance and in a few years they’re gone.  It’s basically drive-by gentrification.  

3) Disregarding the local character.
I know plenty of people (mostly white) who have lived in gentrifying neighborhoods for years and have never met a neighbor.  Never gone to a community meeting.  Never gone to a block party.  I can accept that kind of passive existence, but then there are those who take it a step further to complain about things in the neighborhood that have been part of the fabric for decades before gentrification.  If you have a baby, don’t move to Washington Heights and rent an apartment on the main drag where all the clubs are and then call the police every night because of noise to the point where liquor licenses are threatened.  Don’t call the cops on the Ecuadorian lady selling dinner plates out of her living room for extra cash.  Don’t call the cops about the old Black dudes barbecuing on the sidewalk because they’re blocking the way.

Gentrification is a hard pill to swallow and there’s absolutely no way to prevent it.  However, as with most things, if you conduct yourselve like a considerate human being, you can help mitigate the damages.

1) Think about where you’re moving.
If you tour a place on a block full of older buildings and you walk into your prospective apartment and everything is brand new, somebody probably just moved out (maybe not of their own volition) and the landlord renovated so he could jack the price up.  You can look up the history of a building and in NYC that’s helpful because shady landlords regularly force longtime tenants out of a building once the surrounding neighborhood starts to support a higher rental price due to the influx of gentrifiers.

2) Think about why you’re moving.
If you have X amount of dollars and you’re choosing between some neighborhood you love and another neighborhood you just plan to live in until you can afford the same amount of space in the neighborhood you love, ask yourself if you really need all of that space in the first place.  Sometimes the answer is yes, and that’s absolutely your prerogative.  I just want everyone to take a beat and seriously consider it first.

3) Don’t rent more than you can afford and then crowdsource the rest.
Y'all know I deleted a potential friend/date-person because they rented a two-bedroom they couldn’t afford with the intention of putting the other bedroom on Air BnB to cover the rest of the rent.  That is the most disrespectful form of gentrification.  You’re taking an apartment that was probably needed by a family who can no longer afford it because the landlord can get a much higher rent out of you…who also can’t afford it, but have the luxury of just being one person so you can crowdsource the rest of the rent.  It’s gross and there’s no part of me that will ever see someone in the same light once they rent an apartment with the explicit plan to cover the rent using a shared economy model.

4) Know where you’re moving and make sure you’re fine with the area as is.
Don’t move and then be shocked that a church is having choir practice on Wednesday night, the same practice they’ve had for the past three decades.  Don’t move and then decide the neighborhood is too loud.  Don’t move and then act like the Saturday afternoon block party is inconveniencing your life.  If you’re going to contribute to rising rents and corporate chains putting mom & pops out of business, the least you can do is let the people live and enjoy themselves the way they did before you got there.

I do recognize the benefits of gentrification, partly because I live in Harlem, partly because I follow trends and statistics, and partly because I recognize the unfortunate fact that a whole host of institutions from law enforcement to capital investment don’t give a damn about an area until white people move in and those improvements can benefit everyone, not just the new white folks.  But if you’re really committed to awareness, justice, and equality while also being a (possibly even reluctant) gentrifier, it’s your duty to make sure you’re doing it as responsibly as you can.

August 24 2017

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Tea for the soul 

Witchy Tip: This tea works in the night and remember to use moon water for better results  ♡  On a personal note, I always try this when I´m feeling sad   ♡

August 23 2017



1: Woah: What happened?
2: Wait: What is the core of the situation?
3: What: How can it be resolved? 

Nothing I love more than new spreads.

August 21 2017

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August 20 2017

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I made this spread to help me out of a slump and I thought I’d share in case someone else was feeling down, too! ♥ 

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