Ana Maskalan

This paper is about women’s complicity or women’s involvement in actions that directly or indirectly lead to the restriction of other women’s freedoms and rights. Among the first to mention women’s complicity was Simone de Beauvoir, who in her book The Second Sex described the phenomenon of women’s participation in unjust patriarchal practices, suggesting the existence of passive and active complicity. Using Christopher Kutz’s theory of collective complicity and its extension by Brian Lawson, the validity of the notion of female complicity is examined through selected examples of anti-female practice mentioned in the works of feminist theorists. Although feminists spoke of women’s complicity in the context of women’s self-objectification, domestic work, and political activity on the right, the conclusion of this paper is that only in the latter case can we speak of active and then only of feminist and politically relevant female complicity.

U radu se raspravlja o pojmu i povijesti utopije, pri čemu se naglasak stavlja na moderne oblike utopija rodne tematike. Iako bi se moglo reći da je utopijsko mišljenje imanentno čovjeku, danas se riječ ‘utopija’ koristi mahom u pejorativnom značenju tlapnje i/ili političke zamisli čije ostvarenje nužno vodi u neki oblik totalitarizma. Takva su određenja utopije iznikla iz etimoloških, povijesnih i idejnih nedoumica vezanih uz utopijske teorijske i praktične tvorevine. Opisujući utopiju pojmovima kritike, nade i mašte te ju vezujući uz pojam Mannheimove aktivne utopije, u njoj je moguće pronaći elemente za suočavanje s modernim rodnim i ekološkim problemima. Kao primjer su dane feminističke utopije u kojima su testirane razne rodne teorije i prakse te su predložena rješenja za stvaranje ne idealnih i dovršenih, već poboljšanih svjetova, odnosno svjetova koji dopuštaju poboljšanje.This article discusses the concept and history of utopia with an emphasis on the modern forms of gender utopias. Although it can be said that utopian thought is inherent to humans, today the word ‘utopia’ is generally used in a pejorative meaning of an illusion and/or political concept whose actualization necessarily leads to some form of totalitarianism. These assumptions originated from etymological, historical and conceptional dilemmas associated with utopian theoretical and practical realizations. Describing utopia in terms of critique, hope and imagination as well as linking it with the concept of Mannheim’s active utopia it is possible to find in it elements that can be used for dealing with modern gender and ecological problems. As an example are given feminist utopias in which were tested different gender theories and practices and were suggested solutions for creating not ideal or completed but improved worlds, that is, worlds that allow improvement

Tradicionalni stav o "ljepoti kao onoj u oku promatrača" suprotstavljen je suvremenom mehanicističkom razumijevanju ljudskoga tijela kao i znanstvenom tumačenju o primatu biologijske zadatosti tjelesne ljepote i njezine važnosti. Ta je pretpostavka dovedena u pitanje razmatranjem povijesnih promjena u definiranju lijepoga ovisnih o, u prvom redu, društvenom kontekstu. Medijsko ustoličenje tjelesnih ideala ljepote kao i razvoj medicinskih i tehničkih dostignuća potaknuli su nastanak i omasovljenje novih oblika tjelesnih preoblikovanja kao i novih igara s identitetom. Pritom su pobliže razmotrena ona tjelesna preoblikovanja koja nastaju estetskom kirurgijom te usmjerenim fizičkim/sportskim aktivnostima, od kojih je najizraženiji oblik bodybuilding. Uz estetske se kirurške prakse tradicionalno vezuju negativne konotacije "sakrivanja grijeha puti", dok sama estetska kirurgija biva okarakterizirana temeljno suprotstavljenom medicinskim načelima liječenja bolesti. Dijelom zbog političkih i metafizičkih promjena u razumijevanju fizičke ljepote i tijela, a dijelom i zbog medicinsko-znanstvenih promjena u razumijevanju zdravlja i bolesti , estetska je kirurgija postala proklamirana metoda oblikovanja ne samo ljepšeg tijela nego i ljepše duše. Sportske prakse također nisu ostale imune na vladavinu "izgledizma" što se često očituje u žrtvovanju zdravlja nauštrb ostvarivanja poželjnoga tijela. Prodor znanosti i medicine u sport olakšao je društvenu kontrolu nad tijelima te utjecao na uklanjanje uz sport tradicionalno vezanih elemenata – zabave, opuštanja i igre. U suvremenosti su estetska preoblikovanja tijela dio normalizirajućih i disciplinirajućih društvenih mehanizama. Upravo zato se problematika estetskih tjelesnih modifikacija ne bi trebala svoditi isključivo na taštinu ili samo-projekt individue jer se time zanemaruje šira društvena odgovornost vezana uz diskriminaciju neprivlačnosti ali i etička i politička pozadina medicinskih i znanstvenih intervencija u ljudsko tijelo.The traditional view that "beauty is in the eye of the beholder" is confronted with the modern mechanistic understanding of the human body and with the scientific interpretation of the primacy of human beauty’s biological givens and its importance. Authoress has brought this assumption into question by considering historical changes in defining the beautiful that is dependent primarily on the social context. Media establishment of ideals of physical beauty as well as the development of medical and technical advances has encouraged the emergence and popularization of new forms of body modifications and identity plays. Taking this into account authoress discussed in detail body modifications resulting from aesthetic surgery and from directed physical/sporting activities with bodybuilding as the best known representative. Aesthetic surgical practices are traditionally negatively associated with the "hiding the sins of flesh" while cosmetic surgery itself was being characterized as fundamentally opposed to the principles of medical treatment of disease. Partly because of the political and metaphysical changes in understanding of physical beauty and body and partly because of the scientific and medical changes in understanding of health and disease , aesthetic surgery has become a proclaimed method of forming not only a beautiful body but also a beautiful soul. Sports practices also did not stay immune to the dominion of "lookism" which is often manifested in the sacrifice of health for the sake of creating the desirable body. The entrance of science and medicine in sport facilitated social control over bodies and influenced the removal of elements that were traditionally associated with sport – fun, relaxation and games. In the present aesthetic transformations of the body are parts of normalizing and disciplinary social mechanisms. This is why the issue of aesthetic body modifications should not be entirely reduced to individual’s vanity or self-project because it ignores the broader social responsibility regarding discrimination against the unattractive and the ethical and political background of medical and scientific interventions into human body