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CalaDona 61 women and body
Editorial body ". We dedicate this issue of vital body, and from where we live, feel and think, and we express that "we often forget." Recordarho needed, and remember it positively, because women's bodies are mutilated, imprisoned, used be medicated, the purchase, handling, and it violates ... is'idealitza sublimates. The reality of everyday life, the diversity of women and our bodies must be visible and respected. Now the urgency is again claiming a right disputed, it is stolen and restricted the right of women to choose from our body and our body, specifically in the case of abortion. In fact, this is a basic right and any legislation must respect and promote this right. We insist that we must keep in mind that our body positive and do not forget that the body of women is a source of love, joy, pleasure, satisfaction, creation and helps us to communicate and share. The content of the magazine is a sample of everything and there are items that are close to the body of the expression, such as dancing, from pleasure, and sexuality, from the care and health from the energy ... and all relevant claims. In the spirit of the body, looking for the body, body and soul and body to body, this year, as always, feminists celebrated on 8 March with strength and hope, this year even though this event "historic" was in danger of women coincided with the day of reflection before the general elections in Spain. Corrigenda JOURNAL OF THE NUMBER 60 - The Color Purple is the Toni Morrison, but the Alice Walker. flamenco as a guide my training as a dancer, I suffered a great disappointment because it often involves exercise my profession into accepting a world full of discrimination, injustice and abuse towards women. Being a woman and dancer is very difficult, much more if you are a woman, dancer and feminist. In this case I do not know if possible. During a period of internal contradictions, power struggles toward dancing on respect, equality and justice, I realized that my victory will not find on stage and had not put my ideologies in the world of dance but I had to make the Flemish and adapt it to my ideologies. Meanwhile, in 2003, I worked as an educator at a shelter for battered women. I often played work in night shifts. At night, the house was silenced, stopped the activity, the children rested and women will be reunited with them, with their stories, sometimes they did in the silence, others from sharing. One night, perhaps more full of pain than others, perhaps more obscure than others, I came out a radiocaset, put a CD of flamenco and invited women to dance, learn one simple step, leaving to bring the magic of music, the aesthetic genius of flamenco. At first many were skeptical and wary to be my proposal, but others agreed. Everything that happened next was magical. Gradually women were being incorporated into the makeshift ring that had created the first anxious, insecure, afraid of not knowing how to move, perhaps disgruntled by the kind of celebration inappropriate. But gradually they were changing their faces, expressions, body gesture ... That night there was not what it used to be there, silence or words, there was another type of communication, body language, another type of expression, the body itself, where all happens, but not always where everything is expressed. The experience of power see that group of women dancing, laughing or just leaving it hard for music, made me understand that flamenco had the power to get you out of your reality and express it another way, connect with other things. At that time I found my answer, my way: I was born that night to draft a therapeutic tool of flamenco and demanding for women. The realization of this project was a workshop called "Flamenco as a guide, I had the opportunity to" brand "the site of Ca Women. This workshop aims to create time and space where the protagonists are women themselves, understood in its diversity, where the Flemish and becomes a tool of exploration id'autoconeixença women. Flamenco dance is a very complete, and its features, has great potential to use it as a tool>>> for women: a dance with strength and temperament, is deep and very sense . However, it is a complex discipline and learning difficulties it entails. But my proposal is to set aside requirements, the technical and aesthetic perfectionism that usually surrounds the dance. We should not put us within reach of the Flemish, but the flamingo to get at our disposal, and this possible working through "tools Flemish" basic and simple. In addition, there is no single way to dance flamenco, there are endless, and priority is that every woman can connect with their body through movements that result coming and manageable, to make them their . The workshop takes place from what I have called "flamenco piece of female", where women come together, flamenco and emotions. Some of these dimensions are: the sensuality, strength, pain, empowerment, self-care ..., allowing us to address certain critical issues that directly affect us as women. In Ultimately, this workshop is intended as a tool of feminist demands, through the expression llenguate body. It is also a commitment to feminist ideology literally pass through bodies, and these become a source of enrichment and enjoyment female. Today, having taught this workshop in different areas, different groups of women, I said that I had that night omen for shelter for battered women has been fulfilled: beyond the stage, the Flamenco can be an endless source of resources for women to explore our bodies, our feminitats, our wisdom, our fears, our forces, our anger ... Finally, I include comments from some women who attended one of these workshops: daily life. In these moments I SENSE fear walking alone at night, etc.. I say to myself I routed "presence" and automáticamente tranquilizaba me. "" I know a little more myself. Both mentally and physically. The fact of the work piece made me realize where m'era easier to locate me and also gave me confidence in myself. "" I've known more deeply the foundations of flamenco y me parece super interesting then able to focalizar yet you state dimensions with emotional / personal. Me has ayudado later routed to connect with me even with dimensions that it had nothing with me Related person, as the sensualidad. "Note: I used to thank the group of women who surrounded me that magic night in the shelter and have been my main inspiration to start this workshop. THANKS. "I have more SENSE Owner cuerpo me, see my usarlas potentiality and abroad." "I think I have things I aprendido applicability in the studio during my > social recognition for a woman and also below the authority of men. The free and responsible motherhood is another of the demands that have turned these years of feminism, looking for the right to be mothers desire to own and when we had really wanted and we could do in office. And together we discussed and respected the right of women to not be mothers, and be in decent conditions and in any circumstance of life, confronted the oppressive patriarchal family, the only moral and legal framework in existence that we were given. Take life in our hands all these terms meant transgressing patriarchal and create new, different for each woman and each woman's decision. Groups of self-knowledge and self help were some wonderful tools to discover and explore together our bodies and our desire. They were the nucleus to demand that the State guarantees this right to women so that we had thought and dreamed. Early planning centers that were foundational in nature: women's spaces for women to share knowledge, advice and life projects in order to enjoy our sexuality without fear of unwanted pregnancies and without damaging our health or not our freedom. Areas where we guarantee quality information, contraception and safe abortion in the possibility of optimal health conditions; centers such as those who had worked the early years of transition (DAIA women and some members of the neighborhood). And parts home, one of the things that had been medicated and usurped women. Because we did not want to get pleasure at any price, at the expense of our health and our own desires and rhythms of relationships. Because more than pleased to discover that existed beyond the penetration and we had a lovely clitoris, learned of affection and emotions of sex. But we were the right of women to enjoy, if they wanted, without fear of penetration of unwanted pregnancies ... or sexually transmitted diseases, and here we require barrier contraception: condoms, diaphragms and sponges. And the research of contraception hormone for men and for women who were not harmful to health and we were not guinea pigs in laboratories. And as a last remedy: free abortion, ie, a decision of women and free, more as a prescription within the health system standard. The debate of abortion was based precisely on this premise: any parliament, any civic or religious or medical or legal, must have seen more and more value than the women themselves. So I had to leave the criminal code and to regulate and ensure se'nl'aplicació. It was also a democratic right. It was the voice recognition, life and responsibility mentoring of women without men. We did not want to ask permission to do so, but require to ensure that we had decided. The people most responsible for the decision are the women themselves. They are located in a unique position from which to consider all factors: quality of life and wellbeing of all people involved. Having said all this in mind is to recognize abortion as a deliberate choice of women, which reflect and consider their circumstances and are responsible for their own moral agency. >>> For feminism, the importance of considering the interests of women and encourage exercise is fundamental. States arrogate the right to legislate on our bodies and our sexuality as if it should remain the owners, "incapable" as saying the Italian feminist, "to get rid of the reproductive capacity of women and recognize the female genealogy. It is therefore important from the decriminalization and return the authority and the decision to women because they do not have permission. Criminalize abortion involves giving the state the exclusive privilege to decide on a matter of moral and undermine the rights of women to impose their criteria. Legalize abortion does not justify it or morally or encourage it. It involves respecting the autonomy of women to decide about her life, respecting both think that is a crime as those who think otherwise. In addition, it is a measure penalizing wasteful and inefficient that only serves to endanger the lives of women, as demonstrated supply statistics for all countries. All groups antiselecció financed and spurred by religious fundamentalism and politicians do nothing but pour the death and the loss of thousands of women's health, as well as health professionals and portarles them in jail or illegality. Again, feminism, after almost thirty years by actions to promote the good life for women with all types of actions (social, political, health direct action), we put on the table, the source of the problem: the right of women to decide about our body, our life, our maternity, something that we can not guarantee partial decriminalization, as we have always said. As Latin American feminists say about the issue of abortion: women decide, society respects and state resources available to warrant putting all women. ALFA You wake up as a helpless embryo, above all, in previous centuries and the custom of language. We emerge from the porous shroud of sleep and you wear the new memory tired and at worst sad after surviving a whole night without you. You wake up at this hour in which identity is still too fragile and painful. So I dare not ask who you are, where did you get so much desolation. You wake up the cry of the green nettle and slowness of the resin that stifles the cry of the green nettle. You wake up the spiders working in the factory of fear. With you, strawberries blood dotting the edges of the road, as sweet and unexpected death. At this time, the identity is still an enigma: while the latest t'arrenques crusts of sleep, my skin starts to show its scars. Gemma Gorga (disorder of the hands) my body: what you tell me? About WHO has fried, who set me on the bones, sometimes, the skin, the skin of a woman, although stripping me dress myself. Who has called me and who I'm drawn fire with his mouth, leaving it as regrowth, the voice that was burning. Optical expert, I look into the eyes of the people of the dry eye and do not wish to read anything. Blind the omens have advanced receding. And m'estimbo. Only are the stones that I was picking fingers warm this strange skin that leaves me naked and m'estreny match the brief life and body. Felicia Fuster (those strings Wind) the body as a sheet, we will invent them in the forms of touch. Get free Gift with clothes naked pictures retained. Teresa Paschal Mireia Calafell Obiol and me, publishing beads, my poetry of war, 2006. My Body: Why do you say? My Body: I \u200b\u200bsay? Corn crucified speak to a mouth wound that does not close until the skin's dumbness in: inarticulada living word. Maria Mercè Marçal body ratio: 61>>> "my body, what you tell me?" asked Maria Mercè Marçal toward a posthumous collection of poems published in Reason body. And this question is the axis on which this text aims to present here a reflection on the body, as defined by a dialogue with poems Montserrat Abelló, Gemma Gorga, Felicia and Teresa Pascual Fuster. Asking why (us / me) said body means accept that the body has something to say, is that machine that was to remain silent as advocated by Descartes Modernity-to-head for troubled Reason and was therefore not necessary for thought as to the identity. Giving prominence to the body giving it precisely right, as does the title Reason body, means to pursue the view that postmodernity opens. As he says, the body is a text that we read and interpret because it always communicates something: "This body now see / decrepit old has the value / of an old parchment," says the poem Montserrat Abelló, which expresses an intense desire through a fragmented body (hands, fingers, eyes and mouth) that we must look, we must learn to read. And reading is revealed as a discursive device that combines different codes (not always found) and meanings are constructed, including what has anome>>> nem identity. And if the body where the subject is subjectivity, identity is no longer understood as a unit, identical, immutable and timeless, but as something that is being linked and inevitably change, and the difference temporality. You wake up as a helpless embryo, above all, in previous centuries and the custom of the language we read the poem Gemma Gorga as an excellent proposal by soft-as identity is a reflexive process that is built into the body and occurs in language, that is who will form the embryo that just wakes up "at this time in which identity is still / too fragile and painful. " As a linguistic process, identity is not determined once and for all but it takes time to build (performarla), so the poetic Alpha I dare not "ask who you are," because the other not yet has become the poetic character that I recognize. Identity becomes the task every morning try to rebuild. The poem uses the image of the dress which "will again wear the memory rebregada / and sad after a night without you." This "new" warns the idea that tomorrow, as yesterday, will return to get the dress of a memory oblivion if it is not subjected to a body awake that reinterpreted and put into play, perhaps even advantage that the question "At this time, the identity is still an enigma." The two verses which are themselves Alfa concluded an enigma. We describe an image of violence contained in the body because it is written "while t'arrenques the last crusts of sleep, / My skin begins to show its scars. When the other / to wake up, considering that the other / a could also be an even split of the poetic voice, the skin of the poetic "I will draw scars. The cry, the silence imposed, fear and blood>>> wake up "with you": they were not there before, because our being is always tied to actually be put into play. I get in game requires contact with each other (identity is always relational), we read, because the body is a text of possibilities (and impossibilities) of interpretation. As it opens the partitive to close the poem, leaving a door ajar, the enigma of the suggested that the scene may be repeated tomorrow. However, the repetition, which recreates the categories of identity like last independent truths to us, not exactly never occurs, because in fact there is no original copy that you make. The body (and thus identity) is not a mere reflection of discourse because it was always coincides with the language that sets the standard, although this always crosses. And the mismatch with the body language is the seed that allows subversion resignification. Who, by Felicia Fuster question: "Who me, fried / who set me on the bones, / sometimes, / this skin / skin of this woman / that even stripping me dress myself. " In addition to making visible the fact that identity is in the body as a dress "weird" as a matter of artificiality that dress stripping the poem is presented here as a subversive strategy that is based language (poetic) and the ironically, forces us to rethink and question the alleged originality and truth of a gender category, as that does not match the body, it was necessary to fix the times. Being a woman, says the poem is the process by which prints the body of a brand-genre that requires a force to be tight-act and think in a certain way. The language constrains, but in language which can reescriure'ns. If the body is a dress, "Come no memories / dress with nude / pictures retained, if it is a folio," come without words. " Only thus we can share with Teresa Pasqual desire and the possibility of "inventing the / in the forms of touch," daring to try to find other ways to tell us. Bibliography Abelló, Montserrat. Memory of you and me. Valencia: Denes Editorial, Publishing Poetry of War, 2006. Butler, Judith. In January in dispute. Feminism and the subversion of identity. Translation Mansur Monica and Laura Manriquez. Buenos Aires-Barcelona-Mexico: PUEG-Paidós, 2001. Fuster, Felicia. Those strings of wind. Barcelona: Proa, 1987. Gorga, Gemma. The disorder of the hands. Lleida: Pagès Editors, 2003. Marçal, Maria Mercedes. Reason of the body. Barcelona: Edicions 62, 2000. Pascual, Teresa. Hours. Valencia: Ed. 3i4, 1988. Torras, Meri (ed) "Cuerpos, generous, tecnologías. Reading. Journal of Women and Textuality, 10, 2004. 
> exploitation of labor and natural resources the world has lowered the price of the final product in a way that makes the product made by hand in much more expensive than mass production. The aggressive advertising and culture Brand leads people to prefer prestigious clothing brand with an image prepared them to build identity. The domestic technology increasingly moves away from the users. Not only by technological breakthroughs, but also for an explicit willingness to manufacture disposable objects, to continue feeding the machine of overproduction (also exploiting the planet and people). If objects were made in the past with a lifetime warranty, is now manufactured expressly objects to last the minimum time to satisfy the consumer. The users, especially women, suffer from technophobia, fear for our apparatus, a fear of not doing it right and break them, although they are already before arriving in our hands. In this sense, the art of repairing an appliance is lost so as to patch a sock. The third project is the core of sexuality. Here also we feel constrained, pre-programmed, consuming a standard that sexuality is defined by the industries of the picture, porn, religion. The use of objects of pleasure, as the same old pussy mom, has been, throughout history, a repressed machismo coward, afraid of losing his place and has been medicated to cure ailments such as female hysteria (disorder the histerus in Latin uterus, uterus) or nimfomania (uterine fury) has been ridiculed as a consolation for single women, has been hiding behind the curtain of sexshop, guarded by a subsidiary in a sordid Bavo. With the relentless advance of capitalism, the market for toys was discovered as a market still untapped, and in recent years has increased the diversity of these products and the image has been expanded to reach an audience conventional. With double edge to legitimize it and estendre'nl'ús, toys also are in the hands of multinationals, and we had won we lost legitimacy in consumerism. As a project does not advocate any specific type of sexuality, do not say that carding is best with our toys, we do not recommend replacing the rechargeable batteries for your lovers, or your favorite toys to vegetables. The only thing we want is to play, try to invent our own pleasure, better understand the technology that surrounds us and penetrates to use our imagination and creativity. We offer workshops on a variety of toys: dildos, vibrators, Chinese balls, mini vibrators, anal toys, all made from a combination of recycled materials, and materials safe and hygienic. The workshops are fun and easy. According to the toy and he wants to devote time, You can do things more or less elaborate. We are currently accepting invitations for group workshops. We are here in Barcelona and Pamplona, \u200b\u200bso if you want to receive information about workshops that are being, or arrange to stay with your group to make one, please contact: bricolaje@sindominio.net www.bricolajesexual.net > BODY AND GENDER eagerness that reflects the anxieties of order of a given society (Douglas). The sociology of the body is also influenced by the thinking of Foucault, for his historització practices and scientific discourse, as well as his notion of power as that which, paradoxically, also enables the subject the limits. Feminism provides several theoretical notions concerning ial'estatus political analysis of the human body, as the concept of incorporation (embodiment), or the notion of gender is understood as an interactive class intersects with other classification systems, such as class il'ètnia. It is noteworthy also that the feminist critique of aesthetic patterns and regulatory mechanisms in the body, which articulate a particular cosmology and social order through the prescription of a specific sensory organization. The sociology of the body begins in a context of social changes that raise awareness of the importance of corporeality: the growth of consumer culture after World War II, who appreciates the sport and leisure, and devalued the work ethic, the integration of cultures in the transgressive mass consumption, with the subsequent marketing rebellion eroticism, the impact of the feminist movement in relations between men and women: the critical view of countercultures as male and privileged and the theoretical contribution that makes the concept of gender understood as interactive interseccional and performative. Other social changes are important biopolitical issues such as aging or pandemic AIDS and the development of new medical technologies and scientific revolutionize the way we conceive of the body. Given the importance of the body to express individual identity, this gets to become the central space for reflexive project of self. Thus, from the sociological point of view, we consider ourselves bodily workers seeking increased physical capital-that is, those aspects of our body that derivatives are valued socially (beauty, reproductive capacity, health etc...) Since interdisciplinarity, studies of the body have already made new contributions. The rigid distinction Cartesian body / mind inherited from the Enlightenment not allow us to conceptualize our existence in an integrated. This distinction is coupled to other symbolic categories such as male / female, mind / body, subject / object, reason / emotion, culture / nature, producer / player, active / passive, content / form, current / potential, etc.. that are articulated in a dichotomous and hierarchical environment of sexual difference. From the perspective of the body is looking to add complexity to the binary categories that organize our knowledge and guide our conduct, in order to better capture human diversity. So thoroughly analyzed the discursive construction the "nature" as a cause and final founding of a certain social order. Consequently, it creates a problem of the notion of the body as a natural for us and given us is conceptualized as an artifact, a product of the repetition of social prescriptions that shape, while the re-articulation s'indaga philosophical body of materiality. Graffiti, Sitges, February 2008 to achieve social integration and self-esteem. Hence the challenge of the sociology of the body: understanding the management body in order to capture the human complexity in all its richness and go beyond the normal standards, the dichotomous and rigid categories of common places. In addition, develop a new theoretical and empirical body of knowledge on which to base a new culture of the body more representative and more equitable to allow us to leave behind the fact of treating diversity as a pathology. 1 Author: Beltran's former model-patrician Solely, Ph.D. in Sociology of Gender, independent research and teaching Sociology of gender the body and the fashion media and sociology. Graffiti, c. Portaferrissa Barcelona, \u200b\u200bdecember 2007 America is known by the name of red moon, related to the moon and its power of purification that governs the cycles of life on Earth and sacred connection with the universe and everything that exists. Being a carrier of a uterus, the ability to create life, nurture, purify and recycle through the blood is the sacred principle of the feminine creative force, yin energy, with power and the miracle of creation life is regarded as a blessing and a celebration. This power is the power of the woman's uterus Earth. Open to the conscience of this process bioenergetics alchemy that occurs in the body, is the opportunity awakening of the feminine power in alignment and harmony with the universe and its life cycles and evolution: into the wonderful truth that means connecting with their own blood; understand it as a magic carpet where we can travel the inner world and find the ancient wisdom stored in their own genetic codes beyond the voices that are the collective voice and wisdom. Weather bioenergetics of women is the time of the moon and its cycles, circular. There are 13 lunar cycles in a solar cycle. With each moon, the uterus is prepared to hold life in a constant process of natural regeneration which is cyclic an immense energy. The conscious connection with the lunar cycle personnel, blood and fluids to help sort and energy balance at all levels of being: in the biological field and energy in the field of thoughts, feelings and emotions on the spiritual plane. Touching, speaking with the body, feel its movements, listen to messages, to perceive the feelings, helps us to understand the language, to know us and respect our needs and so to move this process According to our feminine nature and its natural rhythms. Women are creators of children, projects, ideas, with each moon, although the blood has disappeared. >>> Bleed is a time of cleansing and purification conscious to honor the sacred feminine principle that gives us as bearers of a uterus, to recreate ourselves and retrain ourselves to ourselves, our environment and the planet. This is an opportunity to connect with moisture from the blood, the smell, the colors in it and feel the miracle of life. The blood contains all the nutrients to house and nurture a living being, is a carrier of the genetic code and its germination and reproductive properties of DNA. It is life itself, expressing everything as a human can synthesize, and to treasure, and is the messenger of all that we are able to deliver. Hormones blood moon, then bring the power of cell growth and regeneration. With this we can regenerate the skin and use as a fertilizer for plants. On down the red moon is a time of meditation, stillness, inwardness. The body cells are regenerating. The uterus removes the created. It transmute energy. Death and rebirth with the power of the new moon and a new cycle. We welcome and thank you infinitely, and each moon, this miracle of being moon and woman. To awaken the magic within, the wise woman, the alchemist, we created our shaman, living in the truth of our inner wisdom and honoring the sacred Women in union with the wisdom of the Earth and its elements and all women who walk through life on rose petals illuminated by blue light of the moon, sisters, daughters, mothers, grandmothers, each contained the other in the womb of the Earth, together with the ancestral memory stored in our blood moon. .: Ka Llobet: aguasturquesas.blogspot.com Thanks to Fran, Amber, Luna, Bere, Pachi, Margaret's grandmother and all the wise women who walk through life pass me from your heart to recreate the wisdom and experience in life in myself. Recommended reading: "Ka and the moon" at the website and aguasturquesas.blogspot.com Bere http://ar.geocities.com/mujerlunaroja/ Book: Red Moon, Miranda Gray. Gaia editions.
> Over the years, the trend has been sharpening medicalise natural processes of life of women. Vital processes that are not inherently any illnesses, such as simple aging, menopause or other aspects of reproductive life, is increasingly defined within the medical field. But perhaps one of the areas where the medicalization of physiological events has reached a more striking is the extreme pregnancy and childbirth, and this is not always benefit the health of women, but especially from the industries of health and optimization of human resources and materials our health system. rizada biologicist a concept, where the body is seen as a "mechanism" essentially ready for reproduction. The body-machine, but can fail like any other mechanism, and this ideology is reflected strongly in the relationship between pregnant women and health professionals, and the organization of programs for monitoring pregnancy and childbirth. The bodies of women, for control and monitoring that are the object seems to represent al'obstetrícia doubt their ability to perform its functions. The default is pregnant body as a potentially defective body, suspected to present shortcomings and dysfunctions. An example is the systematic prescription to all pregnant women vitamin supplements and iron, without differentiating when necessary and when it is not. Or council systematic or even the order-we know that many women receive this advice, as an obligation of performing the amniocente if possible to detect "anomalies" in the "product" manufactured by the body-machine from brewing a certain age, the "machines" deteriorate over time, without informing the purpose, benefits or damages that may result in this test. The accumulation of medical examinations, tests and contraproves In short, the increasing medicalization of pregnancy often produces a "nocebo effect" so that women can feel distrust of one's own body, just when you need more confidence to deal with his strength and energy vital process. This ideology is conditioned by the tendency of the medical system to a negative reading of the female body, women who internalize them. Moreover, socially expected that women take care of our health, especially to ensure the health of the fetus we Commins, for example, to undertake both a food control and prevent toxic as a control of our state emotional, which also affect the welfare of the child gestada. It is the discourse of responsibility and sacrifice everything just for the welfare of a son or a daughter. As a result, the discourse of risk, beyond the duties of prevention, combined with the discourse of responsibility and sacrifice, to reaffirm the medical and social and ideological control of women around the life experience of motherhood. At the end of pregnancy, increased interventions and controls on the body of pregnant women are the first step that was physically and psychologically prepared for hospital admission il'intervencionisme inherent care delivery within our health system. When the woman arrived at the hospital part, becomes "patient" and as such, must accept a series of practices on your body. Although this is a physiological process own body pregnant women, which usually occur in a healthy birth eutòcic (or part of normal) received treatment in our own society of high-risk parts, is thus, the parties presumably pathological. Thus, the normal part is controlled and transformed through a series of practices to give a medicalization. The routine assistance to parties in most hospitals is based on the Catalans called "active management" of childbirth, and includes practices such as: · a pipeline via electronic fetal monitoring · internal and / or continuous injection · 'oxitòcics to accelerate the process · epidural analgesia · artificial rupture of the bag of waters (amniotomy) · routine episiotomy (cut vaginal) · deslliurament artificial placenta for Robbie Davis-Floyd (2000), the technology used in some broadcasts Her message that your body-machine is not working properly and needs other machines are perfect to give birth, to the point where women can come to rely more on machines than on our own physical sensations. Paradoxically, it is a set of practices that the World Health Organization considers as harmful to the health of women and babies, which can be added to the artificial induction of labor, often for reasons non-medical (inductions "on demand" or "convenience"), the extraction instruments (forceps and others), and unnecessary cesarean sections, related to the high Iatrogenic disease itself the "management active "part of or by reasons of social order. The high morbidity inherent in this system is not sufficiently reflected in the official figures of maternal and child health. In Catalonia, we have no statistics on prevalence of severe maternal morbidity, perineal trauma, including episiotomy, urinary and fecal incontinence, sexual dysfunctions of medium and long term, postpartum depression or other mental issues. We believe that women should have this information at our disposal, as well as the percentage of cesarean sections, inductions and instrumental parts, specifying separately the figures for each hospital. From DONAllum, entity member of the Network Women's Health want to influence this situation by providing objective information and updates on maternal and child health care, with emphasis on the dissemination of the rights of pregnant women as users of health services, and psychological and emotional support to women about pregnancy, childbirth and the puerperium, maternity units and help to live more satisfying. We need to sensitize women and society in general perception toward a more "physiological" of pregnancy, birth and parenting. Must refocus attention to sexual and reproductive health in our health system, emphasizing the objective information, the proper care and respect for women and their children, avoiding unnecessary interventions and medicalitzacions. Pregnancy, childbirth and breastfeeding are part of the reproductive cycle and, therefore, the sexuality of women. These physiological events, show health in women and should not be systematically treated as diseases. Women should be able to live with pleasure and without fear or anxiety these aspects of our sexuality.
magazine en woman, the woman and her body. that the trafficking of woman and the Corps, where my article published in the sale page 22. ka escribe and drawing :::::::::: 20 to 22 . .
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secrets hidden in books, behind and within the symbols, drawings and looks ... secrets that travel through the air, word of mouth, according ...; illuminated by the moonlight of the ancestral cultures and Middle America, Shoots truths hidden women of these lands to the body and heart, which awaken the magic dragons scares and fears and make the blood turn into rose petals ... 2008
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(+) if vols més informació
or form part of the circle of gifts to meu correu, or fer Qualsevol Xerra that vulguis, Escriu-me to eljardindeka@gmail.com amb l'subject: els secrets of the red lluna . (+) . .
secrets hidden in the books, behind and within the symbols, designs and looks ... secrets that travel through the air, mouth to mouth, words ... ;
illuminated by the moonlight of the ancient cultures of America and the Middle East, women's truths emerge from this land hidden in the body and heart, to awaken the magic that drives away the dragons and the fears and causes blood to become rose petals ...
. . .
. CAT. ka writes ka.talà :::::::::: 20 to 22
"Young Art in Palermo Viejo" The competition aims to beautify the street from this corner with allegorical paintings and drawings to Palermo Viejo. These works will be made with leftover acrylic paints the path of the corner . The works will be signed by artists and sponsored by several characters of television which will give press to this event and its participants. be instituted awards in product and conduct a benefit for needy children's home on the occasion of the next Christmas.
Participants will have an area of \u200b\u200b1.20 m2 square to do their work for approximately 2 hours finish. Those / ace. Wishing to participate should send an outline and complete data to:
amoprensaeimagen@gmail.com
Our intention is that all those involved to stand out in your space and creation.
placed The celebrity guests the impression of his hands as the seal and signature of its sponsorship next to each work. Also convened several notable artists and to give the frame just for that event. Waro
47738936 `s bar. Organizers
Alejandro Montes de Oca Scope: Capital Federal - Buenos Aires - Argentina Until: 14/12/2007
Web: http://ww.warosweb.com.ar
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waves of love in Palermo
young art in Palermo in a day's art brushes and colors ... Creating a portal waves of love manifest in the land ... Love is in the earth. Love is in the earth ...
enjoy this video clip love surfing waves scented turquoise sea of Polynesian bathing in abundance in cyberspace and expand into the space of land on which you now! 
and if you want to get on the mandala, stand or sit down in the center, receiving and expanding this energy to the earth,
visit it in Carranza and Gorriti. Waro's bar. palermo.
Buenos Aires. Argentina.
and send me photos!
.:.
Palermo love waves in turquoise waters
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