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Maria Mies

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Maria Mies
Rayuwa
Haihuwa Steffeln (en) Fassara, 6 ga Faburairu, 1931
ƙasa Jamus
Mutuwa 15 Mayu 2023
Ƴan uwa
Abokiyar zama Saral Sarkar (en) Fassara
Karatu
Makaranta Universität Münster (mul) Fassara : English literature (en) Fassara, falsafa, theology (en) Fassara
University of Frankfurt Institute for Social Research (en) Fassara Doctor of Philosophy (en) Fassara : Kimiyyar zamantakewa
Harsuna Jamusanci
Sana'a
Sana'a sociologist (en) Fassara, university teacher (en) Fassara, ecofeminist (en) Fassara da marubuci
Employers TH Köln – University of Applied Sciences (en) Fassara

Maria Mies (6 ga Fabrairu 1931 - 15 ga Mayu 2023) farfesa ce a fannin zamantakewa ta Jamus, mai fafutukar kare hakkin mata, kuma marubuciya. Ta fito ne daga karkara a cikin Volcanic Eifel, kuma da farko an horar da ita don zama malami. Bayan ta yi aiki na shekaru da yawa a matsayin malamin makarantar firamare kuma ta cancanci zama malamin makarantar sakandare, ta nemi Cibiyar Goethe, tana fatan yin aiki a Afirka ko Asiya. An sanya ta a wata makaranta a Pune, Indiya, ta gano cewa yayin da ɗalibanta maza suka ɗauki darussan Jamusanci don ci gaba da iliminsu, mata galibi sun ɗauki darusansu don kauce wa aure. Da ta dawo karatu a Jami'ar Cologne, ta shirya rubutun ta game da saɓani na tsammanin zamantakewa ga mata a Indiya a 1971, inda ta sami PhD a shekara mai zuwa.

Mies ta kasance mai aiki a cikin ƙungiyoyin zamantakewa daga ƙarshen shekarun 1960. Ayyukanta sun goyi bayan 'yancin mata da zaman lafiya da kuma adawa da Yaƙin Vietnam da makaman nukiliya. Ta koyar da ilimin zamantakewa a Jami'ar Cologne ta Kimiyya da Jami'ar Frankfurt Cibiyar Nazarin Jama'a a cikin shekarun 1970s. Da yake sanin rashin ilimi game da tarihin mata, ta taimaka wajen ganowa sannan ta ba da laccoci a Gidan mata na farko a Jamus. A shekara ta 1979, ta fara koyar da karatun mata a Cibiyar Nazarin mata'a ta Duniya a The Hague kuma ta kafa shirin digiri na biyu ga mata daga Kasashe masu tasowa, bisa ga ka'idar mata.

Komawa zuwa Jamus da Jami'ar Kimiyya ta Aikace-aikace a cikin 1981, Mies ya shiga cikin ƙungiyar ecofeminist da kuma gwagwarmaya game da aikin injiniya da fasahar haifuwa. Ta kirkiro kalmar nan "housewifisation" don hanyoyin da ke rage darajar aikin mata kuma ya sa ya zama marar ganuwa. Daga shekarun 1980s, ta rubuta da yawa game da haɗuwa tsakanin jari-hujja, shugabanci da mulkin mallaka. Mies na ɗaya daga cikin malaman farko da suka fahimci kamanceceniya tsakanin matsayi na zamantakewa da siyasa da tattalin arziki da mata da mutanen da suka mallaka ke riƙewa. Ayyukanta sun nuna cewa an rage darajar mata da aikin mutane masu mulkin mallaka kuma an yi amfani da su a karkashin jari-hujja, kuma sun yi nazarin alaƙar da ke tsakanin gwagwarmayar mata don 'yanci da gwagwarmaya mai zurfi don adalci na zamantakewa da muhalli. Ɗaya daga cikin manyan damuwarta shine ci gaban madadin, tsarin mata da mulkin mallaka a cikin hanyar da tattalin arziki. Ayyukanta, wanda ya haɗa da rubuce-rubuce game da tarihin ƙungiyoyin mata, ya sami bincike na duniya kuma an fassara shi cikin harsuna da yawa.

Rayuwa ta farko da ilimi

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Image of a village surrounded by pastures flanked by rows of trees
Auel, Jamus

An haifi Mies a Hillesheim, Jamus, a ranar 6 ga Fabrairu 1931 ga Johann da Gertrud Mies . [1][2] Ta fito ne daga ƙauyuka, tana girma a cikin iyalin manoma a Auel, ƙauye a yankin Vulkaneifel [1] na Lardin Rhine na Prussian (yanzu a Rhineland-Palatinate).[3]::747 Ita ce ta bakwai cikin yara goma sha biyu, wadanda dukansu suka yi aiki a filayen yayin da suke dalibai a makarantar gida tare da aji daya kawai.[2] Halin mahaifiyarta yana da kyakkyawan fata, amma mahaifinta ya kasance mai tsattsauran ra'ayi kuma ya haifar da tsoro ga dangin tare da fushinsa. An haife su a matsayin Katolika.[1] Ita ce daliba ta farko daga ƙauyenta da ta kammala makarantar sakandare, [2] wanda ta halarta a Gerolstein, yayin da take shiga tare da abokiyar iyali. Daga nan sai ta fara a Regino-Gymnasium a Prüm, amma an rufe makarantar a watan Satumbar 1944 saboda yaƙi.[1]

Daga 1947, ta horar da ita a Trier inda ta sami Abitur sannan ta shiga Kwalejin Koyarwa a Koblenz don zama malamar makarantar firamare. Don halartar darussan kyauta, dole ne ta yarda ta koyar na tsawon shekaru biyar. Bayan shekaru biyu na karatu, an sanya ta a makarantun firamare a Auel kuma daga baya a Worms. A cikin 1950, Mies ya sadu da wani yawon bude ido Musulmi na Pakistan wanda ke tafiya a Jamus. Zulfiquar za ta yi tasiri sosai a rayuwarta, yayin da dangantakarsu ta zama soyayya. Rashin amincewa da tayin aurensa bisa ga addinan da ba su dace ba, ya kai ta ga nazarin koyarwar addini da shugabanci.[1] Ta zaɓi ta kasance ba tare da aure ba na shekaru da yawa don ci gaba da 'yancin kanta. A shekara ta 1955, ta nemi sabon matsayi kuma an tura ta Trier, inda ta koyar kuma ta yi karatun Turanci. Mies ta wuce jarrabawar malaminta na sakandare a 1962 kuma an sanya ta koyar da Turanci da Jamusanci a Morbach . Ba ta son zama malamar makarantar sakandare, sai ta nemi Cibiyar Goethe kuma ta nemi a sanya ta a Asiya ko Gabas ta Tsakiya.[1]

Ayyuka da gwagwarmaya

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1963–1977

[gyara sashe | gyara masomin]

A cikin 1963, Cibiyar Goethe ta karɓi Mies don yin lacca a Pune, Indiya, [1] a kan aikin koyarwa na shekaru biyar. Ta koyar da darussan Jamusanci kuma ta gano cewa yayin da ɗalibanta maza suka yi rajista don haɓaka ikon su na karatun injiniya, yawancin mata sun ɗauki darussanta don tsawaita 'yancin kansu, saboda ba a buƙatar mata masu matsakaicin matsayi su yi aure har sai sun kammala digiri na farko.[2] Ɗaya daga cikin ɗalibanta, Chhaya Datar, daga baya ta zama shugabar sashen Nazarin mata a Cibiyar Kimiyya ta Jama'a ta Tata . Wani, Saral Sarkar, daga baya ya zama mijinta. A shekara ta 1967, mahaifiyarta ta yi rashin lafiya sosai kuma Mies ta nemi a sake ta da wuri daga kwangilarta. Ba da daɗewa ba bayan ta dawo Jamus mahaifiyarta ta warke sosai, [1] kuma Mies ta shiga Jami'ar Cologne don nazarin ilimin zamantakewa a ƙarƙashin René König. [2] Yin amfani da abubuwan da ta lura a lokacin da take Indiya game da halayyar mata da saɓani na tsammanin zamantakewa ga mata, [1] ta shirya rubutun PhD Rollenkonflikte gebildeter indischer Frauen (Role Conflicts of Educated Indian Women) a cikin 1971. [2] Ta sami digirin digirin digirinta a shekarar 1972, [1] kuma an buga rubutun ta a shekara mai zuwa. [2]

Four-story grey stone building
Cibiyar Nazarin Jama'a ta Jami'ar Frankfurt

A ƙarshen shekarun 1960 da farkon shekarun 1970 lokaci ne na zanga-zangar duniya kuma Mies ya shiga cikin gwagwarmaya. Ta shiga cikin -zangar adawa da Yaƙin Vietnam da makaman nukiliya a cikin shekara-shekara mai zaman lafiya Easter March [de] [de].[1] Ta shiga Frauenforum Köln (Women's Forum Cologne), ƙungiyar mata ta cikin gida da ke da alaƙa da ƙungiyar 'yancin mata, wanda ke nuna rashin amincewa da Tsarin shugabanci da rage darajar mata.[2] Ta shiga cikin daga]-linkid="198" data-mw='{"parts":[{"template":{"target":{"wt":"ill","href":"./Template:Ill"},"params":{"1":{"wt":"Politisches Nachtgebet"},"2":{"wt":"de"},"lt":{"wt":"Politische Nachtgebete"}},"i":0}}]}' data-mw-i18n='{"title":{"lang":"x-page","key":"red-link-title","params":["Politisches Nachtgebet"]}}' data-ve-no-generated-contents="true" href="./Politisches_Nachtgebet?action=edit&redlink=1" id="mwvg" rel="mw:WikiLink" title="Politisches Nachtgebet" typeof="mw:Transclusion mw:LocalizedAttrs">Politische Nachtgebete [de] (addu'ar dare na siyasa), wanda Dorothee Sölle ta shirya, wanda aka yi niyyar yin tambaya game da matsayin mata a cikin coci. Yayin da ta kara shiga cikin zanga-zangar da rashin daidaito na mata, Mies ta zama mai sukar addini kuma ta bar cocin Katolika. Ta koyar a sabuwar Jami'ar Kimiyya ta Cologne, [1] kafin ta karɓi matsayi a 1974 don koyarwa a Jami'ar Frankfurt Cibiyar Nazarin Jama'a. Shekaru uku, ta gabatar da tarurruka game da tarihin mata na duniya, tana fatan za ta iya shawo kan jami'ar ta kafa kujerar karatun mata. A shekara ta 1975, ta halarci Taron Duniya kan Mata a Birnin Mexico kuma ta fahimci yadda aka san kadan game da tarihin mata.[2] A shekara ta 1976, ta auri Sarkar, tare da niyyar samun auren ziyara wanda zai ba kowannensu damar ci gaba da ayyukansu a kasashensu.[1] A wannan shekarar, ta shiga tare da wasu masu gwagwarmaya, galibi ɗaliban ɗalibanta, don samun mafaka ta mata (Frauenhaus) a Cologne, ɗaya daga cikin na farko na irin sa a Jamus. Mies ta ba da lacca a mafaka, tana koya wa mata hanyoyin da za a yi amfani da su da siyasa don yaki da tashin hankali. Ta koma Jami'ar Kimiyya a shekarar 1977, [1] amma ta yanke shawarar gudanar da aikin bincike a Indiya a shekara mai zuwa.[2]

Portrait of a white haired man with a mustache, wearing a plaid collared shirt under a dark coloured sweater
Saral Sarkar, 2010

Mies ya isa Indiya a shekara ta 1978 don nazarin samar da kayan abinci na karkara, ma'ana yadda ma'aikatan gida da na gona, da kuma masana'antar gidaje, suka ba da damar iyalai su tsira, amma kuma ya haifar da fadada dukiya ga masu gidaje da masana'antu. Ta kasance a Indiya har zuwa ƙarshen 1979 kuma ta yi lokaci tare da tsohon ɗalibanta, Sarkar, wanda a lokacin malami ne a Cibiyar Goethe da ke Hyderabad . Sakamakon binciken da ta yi game da masana'antar karkara an buga shi a matsayin The Lacemakers of Narsapur: Indian Housewives Produce for the World Market a shekarar 1982. Ta koma Turai bayan ta karbi matsayi a Cibiyar Nazarin Jama'a ta Duniya a The Hague . A can, ta kirkiro shirin digiri na biyu ga mata daga Kasashe masu tasowa. Don ba da damar ɗalibanta su kammala buƙatun da suka dace, Mies ta tuntubi ƙungiyoyin mata na gida don haɓaka ayyukan haɗin gwiwa da za su iya aiwatar da su.[1] Gwamnatin ta yanke shawarar kada ta sabunta shirin "Mata da Ci gaba" don semester na gaba amma Mies da ɗalibanta sun yi nasarar yin zanga-zanga kuma ana ci gaba da bayar da darasi.[1] Saboda babu litattafai a wannan lokacin game da tarihin ƙungiyoyin mata, musamman ga Kudancin Duniya, Mies da Kumari Jayawardena, masanin kimiyyar siyasa a Jami'ar Colombo, sun rubuta jerin matani don ɗaliban su yi amfani da su. Da ta kaddamar da aikin bincike na kasa da kasa, ta yi aiki tare da malamai Mia Berden, Rhoda Reddock, da Saskia Wieringa don ƙirƙirar tarihin ƙungiyoyin mata na Afirka, Asiya, Caribbean, da Latin Amurka tare da taimakon masana kimiyya da masu fafutuka daga waɗancan ƙasashe.[4]

Shirin ya dogara ne akan ra'ayoyin da ta fara haɓaka game da karatun mata da ƙwarewar mata a cikin takarda ta 1977 "Towards a Methodology for Feminist Research" da aka gabatar a wani taro a Frankfurt.[5]::102 Don yaki da abin da ta gani a matsayin rashin alaƙa tsakanin ka'idar da aikace-aikace a cikin yanayin ilimi, Mies ya yi niyyar sake rubuta hanyoyin koyarwa da ke akwai.[6]::511 Ba ta yi imani da cewa binciken mata na iya amfani da samfuran bincike na yanzu ba kuma ta ba da shawarar a maimakon haka matakai bakwai don sake tunanin bincike gaba ɗaya tare da amfani da girmamawa ga batun a zuciya.[5]::102 Wadannan matakai sun hada da kin amincewa da hanyoyin lissafi da kuma karin nazarin maza don amfani da abubuwan da mata suka samu.[7]: 1-2 Ta yi jayayya cewa bincike ya kamata ya kasance mai shiga tsakani, ma'ana cewa mai bincike da batun ya kamata su hada kai a cikin matakai da manufofi na binciken, wanda ya kamata ya yi niyyar karfafa mata da rushe tsarin shugabanci.: 77 Daga baya aka buga takarda a matsayin babi na littafin Theories of Women's Studies (1983), [5]::102 kuma an yaba da shi saboda sababbin hanyoyin da ci gaban ka'idoji. [8]:313[9]::581 Masanin kimiyya Nancy Barnes, ya bayyana cewa labarin Mies ya tilasta cewa "shi kaɗai ya sa littafin ya cancanci saya", amma ya lura cewa babi bai warware tambayar ko karatun mata ya kamata ya zama filin da ya dace ba, ko kuma a haɗa shi cikin wasu fannoni.[9] : 581 :581

Front façade of a three-story beige stone building
Jami'ar Kimiyya ta Cologne

A cikin 1981, Mies ta yanke shawarar komawa Cologne da Jami'ar Kimiyya mai amfani da ita kuma Sarkar, mijinta, ya haɗu da ita a can har abada a cikin 1982. Ta shiga cikin yunkurin ecofeminist, da kuma gwagwarmaya game da aikin injiniya da fasahar haifuwa, wanda ta gani a matsayin kwace haƙƙin mace na haihuwa da kasuwanci na samar da mutum. Ta kasance ɗaya daga cikin waɗanda suka kafa Cibiyar Tsayayya ta Duniya ta Mata zuwa Injiniya ta Rubuce-rubuce da Kwayar halitta . [1] A cikin wannan kungiya da kuma a cikin ayyukanta, ta yi jayayya cewa an bukaci mata daga Arewacin Duniya su yi amfani da fasahohin mamayewa kamar taimakawa wajen haihuwa da maye gurbin su don kara yawan haihuwa, yayin da aka matsa mata a Kudancin Duniya su iyakance haihuwa don sarrafa yawan jama'a.[1][10]: 97 Mies kuma ya nuna cewa don yin yanke shawara game da jikinsu, mata suna iyakance ta tsarin da aka tsara, sarrafawa, da kuma gudanar da su ta hanyar masu ba da lafiya da jami'an gwamnati.[11]: 93 Ta zama mai aiki sosai a cikin ayyukan zaman lafiya, ta shiga cikin sansanin adawa da ke NATO_Double-Track_Decision#Protests" id="mwAVU" rel="mw:WikiLink" title="NATO Double-Track Decision">nuna rashin amincewa da shirin NATO na sanya makaman nukiliya a Jamus a shekarar 1983. An karfafa zaman lafiya ta hanyar adawa da ra'ayin da Alice Schwarzer ta gabatar cewa mata za su iya samun 'yanci idan suna da irin wannan hanyar tashin hankali da maza ke da ita. Da yake adawa da yaki, Mies ba zai iya sulhunta cewa daidaito mai sauƙi tare da maza zai shawo kan tsarin matsayi wanda ya rage darajar mata ba.[1] Bayan ta yi ritaya daga koyarwa a 1993, ta ci gaba da aiki a cikin mata da sauran ƙungiyoyin zamantakewa. Ta kasance memba na kafa Attac, wanda aka kafa a 1999, kuma ta shirya mata Attac, a 2001 a Harin kungiyar, wanda aka gudanar a wannan shekarar a Berlin. [12][13]

Gudummawar malamai

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Ayyukan Mies na farko kamar su Indian Women in Patriarchy (1980) da The Lace Makers of Narsapur (1982), wanda ya kimanta shekarunta a Indiya, da kuma ayyukan da suka biyo baya kamar "Sexist and Racist Implications of New Reproductive Technology" (Alternatives, 1987) sun soki manufofi da aka yi niyyar kiyaye tsarin zamantakewa wanda ba daidai ba wanda ya karfafa mamayewa da cin zarafi.[1]::149 Ta nemi kimanta yadda aikin mata ya ɓoye da kuma yadda ra'ayin cewa mata sun dogara da kudin shiga na miji ya fito. Ta yi la'akari da cewa ta hanyar kawar da albashi don aikin da mata ke yi, ta sa su kasance a kowane lokaci don aiki, ta nisanta su daga al'umma ta hanyar kiyaye su a gida, ba su tsaro na aiki ba, da kuma kawar da ikon su na kwangila ko Haɗin kai, mata sun rasa hukumar. Ta ba da sunan tsarin da ya hana mata ganin su a matsayin masu samarwa ko masu aiki da kansu kuma ya haifar da cin zarafinsu, "mace gida".[2]: 2 Masanin ilimin ɗan adam Danielle Léveillé ya bayyana ayyukan Mies a matsayin "masu kyau" da "mai ban mamaki" saboda ta sami damar haɗa masu canji daga ƙungiyoyin adawa da mulkin mallaka, masu adawa da wariyar launin fata, ilimin muhalli, mata, da marasa tashin hankali don sukar manufofi waɗanda suka kafa alaƙar iko a cikin al'umma.[1] : 149 :149

Masanin kimiyyar siyasa Elisabeth Prügl [wikidata] ya nuna alaƙar Mies game da zaren a cikin al'umma wanda ya haɗa mata, ya mallaki mutane, da yanayi a matsayin 'yanci don cin zarafi. Ayyukan da ba a biya su ba na tsohon an daidaita su da wadatar iska da ruwa kyauta.[14]::115 Prügl ya gwada ka'idar Mies cewa an yi amfani da matan gida kuma ya tabbatar da cewa sun kasance. Yin amfani da bayanai daga Kungiyar Kwadago ta Duniya, ta gano cewa matan gida a duniya suna samun kasa da mafi karancin albashi na doka.[14]::116 A kallon masu gida a Brazil, Burtaniya, Pakistan, Thailand, da Turkiyya, Prügl ya tabbatar da cewa ana kallon matan gida a matsayin wadanda ba ma'aikata ba.[14]::129 Koyaya, ta gano cewa babu karɓar duniya daga mata, ko al'ummominsu daban-daban, game da ma'anar al'adu da siyasa na uwar gida da darajarta.[14]: 129-130 Ta kammala cewa saboda "ma'anoni masu yawa" na kalmar uwar gida, amfani da ita ta samo asali ne daga siyasa, maimakon tattalin arziki, yaduwar jari-hujja.[14]::130 Prügl ya yi tambaya ko kula da gida a matsayin tushen jari-hujja ya kasa kimanta ko cin zarafin yana da alaƙa da shugabancin duniya.[14] : 116 :116

Daga tsakiyar shekarun 1980s, Mies ta wallafa muhimman ayyukanta waɗanda suka bincika alaƙar da ke tsakanin shugabanci, jari-hujja da mulkin mallaka a cikin cin zarafin mata.[1]A cikin littafin Patriarchy and Accumulation on a World Scale Women in the International Division of Labour (1986), Mies ta kimanta ci gaban mata, rarraba aikin jima'i, da kuma yadda tashin hankali ya tsara siyasa a Afirka, Asiya, da Latin Amurka.[15] A cikin bincikenta, tsarin "gidan gida" ya dogara ne akan manufofin Yammacin tarawa. A wasu kalmomi, ta hanyar lalata ikon cin gashin kanta na mata da kuma sanya su dukiya, maza sun sami damar samun kudade masu amfani da tara dukiya. Ta ga tashin hankali na iyali, ba a matsayin ragowar al'umma ta dā ba, amma a matsayin wani ɓangare na hanyoyin sabuntawa. A cikin aikin, ta gano cewa ci gaban gurguzu ya kirkiro irin wannan tsarin zamantakewa da ke cin zarafin mata kuma ya yi jayayya don ƙirƙirar al'ummar mata ta Utopia.[15]::150 A cikin hangen nesa na Mies, tushen aiki zai zama amfani maimakon tarawa. Ta yi la'akari da cewa idan masu amfani a wuraren da suka ci gaba sun cika bukatunsu don ci gaba da rayuwa daga masu samarwa a kasashe masu tasowa, zai ba da taimako a duniya daga cin zarafi.[15]: 150-151 Léveillé ya lura cewa yayin da irin wannan shirin zai iya aiki, matsalarsa ita ce ta rage darajar abubuwa kamar kiɗa, furanni, da fasaha, wanda yayin da ba lallai ba ne ko ya zama dole don tallafawa rayuwar ɗan adam ya ba da fa'idodin warkewa.[15]:151

Karɓar jigogi na mamayewa daga Patriarchy da Accumulation, littafin Mies na 1988 Women: The Last Colony, wanda aka rubuta tare da masana kimiyyar zamantakewa Veronika Bennholdt-Thomsen da Claudia von Werlhof, sun kawo mutanen da aka mallaka cikin binciken. Sun bayyana cewa kamar yadda aka sanya mata marasa ganuwa, an ware mutanen da aka mallaka daga al'umma kuma an bi da su a matsayin albarkatun halitta da za a yi amfani da su.[16]::388 Farawa daga tsananin gardamar mata ta Marxist, babban jigon aikin shine cewa cin zarafi da zalunci na mata da mutanen da suka mallaka ba sakamakon sakandare ba ne wanda jari-hujja ya haifar, amma yana da mahimmanci ga ƙirƙirar hanyoyin samar da duniya.[16]: 388-389 [17]: 50 Jami'ar Montreal farfesa a fannin ilimin ɗan adam, Deirdre Meintel [wikidata] , ya lura cewa Mies ya yi jayayya cewa cin zarafin ma'aikata shine babban abin da ke haifar da bunkasa duka zamantakewar zamantakewa da rarrabuwar tattalin arziki.[16]::390 Meintel ya kuma ce babi na Mies na 7, "Class Struggles and Women's Struggles in India", ya "daraja farashin littafin", kamar yadda ya ba da labarin nasarar juriya da mata suka samu a Andhra Pradesh, wadanda suka haɗa kai da gwagwarmayar maza don kare hakkinsu. [16] : 390 :390

Ecofeminism (1993), wanda Mies da masanin Vandana Shiva suka rubuta sun yi amfani da tsarin Marxist don kimanta canjin yanayi, asarar bambancin, gazawar tsarin da yawa, da juriya. Sun kimanta yadda tsarin samarwa da tarawa ya haifar da cinye ƙasa da al'adu, wanda ya haifar da matsaloli kamar yunwa ta duniya.[18]: 171-172 Mies da Shiva sun yi jayayya cewa mata suna da alaƙa da duniya ta hanyar abubuwan da suka faru da suka shafi fadada jari-hujja. A cewar masanin muhalli Catriona Sandilands, ba kamar sauran ayyukan ecofeminist ba littafin ya nuna cewa duk da bambance-bambance na ƙasa da bambance'o'in zamantakewa da tattalin arziki "an mallaki rayukan mata da jikin su" ta hanyar hanyoyin jari-hujja.[10]: 97-98 Duk da haka, Sandilands ya kuma ce ba jinsi ba shine kawai dalilin da ke haifar da rashin daidaito na jari-hujja ba, kuma cewa ka'idar da ta dogara da wannan tushe guda ɗaya dole ne ta kasance mai kuskure. Ta ce idan aka ba da bambancin abubuwan da mata suka samu da kuma al'adun al'adu, da'awar cewa ayyukan rayuwa za su warware matsalolin rarraba duniya na iya zama utopian.[10]:98

An sabunta littafin kuma an sake buga shi a cikin 2014, yana kammala cewa batutuwan da ya magance suna kara muni maimakon ingantawa. An kuma fassara shi zuwa Mutanen Espanya a cikin 2016.[18]: 171-172 Da yake kimanta alaƙar da ke tsakanin fasaha, kimiyya, da ci gaban al'adu, masana Jimena Andrieu da María Julia Eliosoff Ferrero, sun ce Mies da Shiva sun nuna cewa duniya ta haifar da rikici wanda ya rage 'yancin ɗan adam ta hanyar sayarwa da kuma keɓance komai don kara samarwa da riba.[18]::173 Mies da Shiva sun yi jayayya cewa ta hanyar sanya kula da rayuwa da lafiya a matsayin ma'anar tattalin arziki, za a dawo da daidaituwa tsakanin al'umma, tattalin arziki, da tsarin halittu.[18]::174 Sake fitar da littafin ya haifar da sabon muhawara game da rawar mata a cikin ƙungiyoyin masu fafutuka a Kudancin Duniya. Andrieu da Eliosoff ba su yarda da ka'idar ba, suna cewa tare da manyan bangarorin jama'a marasa aikin yi da rayuwa cikin talauci a kudancin kudancin, juyawa zuwa ga rayuwa da samar da kayayyaki kawai da ke ci gaba da rayuwa yana da shakku.[18]:175

A diagram of a triangle representing the economy in patriarchal capitalist societies. The triangle mimics the shape of an iceberg, whereby the visible tip consists of paid wage labour and the hidden underside consists of the informal labour sector.
Hoton "model na kankara" daga littafin Mies da Bennholdt-Thomsen na 1999 The Subsistence PerspectiveHalin Rayuwa

A cikin The Subsistence Perspective (1999), Mies da Bennholdt-Thomsen sun yi jayayya cewa samar da abinci, samar da kayayyaki da ayyuka don amfanin mutum ko na al'umma, an rage shi, an ɓoye shi, kuma tsarin jari-hujja ya ware shi. Yin amfani da "model na kankara", sun lura cewa kawai aikin da ake gani a cikin al'umma ta gargajiya ita ce ta ma'aikata na al'ada. An ɓoye a ƙasa, tushe na kankara yana wakiltar aikin gida mara biyan kuɗi, kulawa, da aikin al'ada, [19]: 59 wanda ya haɗa da nau'ikan aiki daban-daban marasa haraji kamar micro-yan kasuwa, ma'aikatan yara da membobin iyali waɗanda ke aiki ga wasu membobin iyali, da ma'aikatan da ba na dindindin ba. : 2 : 2 Sun yi jayayya don goyon bayan al'umma inda, maimakon ba da aiki mai yawa ga wasu sassan yawan jama'a, al'ummomi sun raba dukkan ayyuka.[20] Misali na raba zai ba wa kowane mutum kuɗin shiga na asali, wasu tsaro, da kuma ma'auni na iko a cikin yanke shawara.: xi An kira littafin "mafi kyawun tushen mata a kan tattalin arzikin siyasa" ta hanyar masanin zamantakewa Ariel Salleh na Jami'ar Western Sydney.[21]:396

Rayuwa ta baya, mutuwa, da gado

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Mies ya rubuta tarihin kansa, Das Dorf und die Welt: Lebensgeschichten - Zeitgeschichten (The Village and the World: My Life, Our Times, 2008). [12] A cikin bita, masanin ilimin mata Renate Klein, wanda ya san Mies kusan kusan shekaru talatin, ya rubuta cewa nuna gaskiya ne game da gazawar da nasarorin rayuwar Mies. Klein ta ce matasan Mies a cikin ƙauyen noma mai cin gashin kansa ya ba ta ƙwarewar amfani don fuskantar gwagwarmayar rayuwa kuma ya tsara ayyukanta na gaba akan ka'idar rayuwa. Ta kira tarihin rayuwarta "wani muhimmin bangare na tarihin zamani da na mata", saboda ya tuna yadda mata - da yaki da nuna bambanci, cin zarafi, da tashin hankali - suka canza kuma suka girma a lokacin rayuwar Mies.[22] A shekarunta na baya, Mies ta zauna a wani wurin kulawa, kuma a ƙarshen rayuwarta ba ta iya gane mijinta ba, wanda ke ziyartar ta kowace rana. Mies ya mutu a ranar 15 ga Mayu 2023, yana da shekaru 92. [23]

Marubucin Monika Mengel, ya bayyana cewa Mies an dauke ta a matsayin majagaba na karatun mata a Jamus kuma Ireen Dubel, masanin manufofi kan haƙƙin mata, ya bayyana gore ba wai kawai gudummawar ta ta ta farko ba, amma sun zama "wahayi ga tsararraki daban-daban na malaman mata da masu fafutuka". [4] Tunaninta na asali na "housewifisation", wanda aka gabatar a cikin Patriarchy da Accumulation amma ya bunkasa a cikin bincikenta na masu lacemakers a Indiya, [14] [24] masana kimiyya suna amfani da shi sosai.[25][26]: 47 Mies na ɗaya daga cikin malaman mata na farko da suka bincika kamanceceniya tsakanin matsayin mata da mutanen da suka mallaka a cikin matsayi na zamantakewa da tattalin arziki.[16]::389 Littafinta Ecofeminism ya sami tasirin kasa da kasa, ::101">: 101  kuma an fassara shi cikin harsuna da yawa, gami da Mutanen Espanya : 171 da Turkiyya.[27][18][26]:46

Zababbun aiyuka

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  • (Fassarar Turanci na rubutun ta). [28] ::207 - Project MUSE ()     
  • ————— (1981). "The Social Origins of the Sexual Division of Labour". ISS Occasional Papers. Institute of Social Studies, The Hague, The Netherlands (85).
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Manazarta

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  1. ↑ 1.00 1.01 1.02 1.03 1.04 1.05 1.06 1.07 1.08 1.09 1.10 1.11 1.12 1.13 1.14 1.15 1.16 1.17 1.18 1.19 Schuster, Stefan (2020). "Maria Mies". fritz-bauer-forum.de (in Jamusanci). Buxus Stiftung. Archived from the original on 8 March 2023. Retrieved 17 May 2023.
  2. ↑ 2.00 2.01 2.02 2.03 2.04 2.05 2.06 2.07 2.08 2.09 Franken, Irene (2021). "Maria Mies". frauengeschichtsverein.de (in Jamusanci). Kölner Frauengeschichtsverein e.V. Archived from the original on 16 May 2023. Retrieved 19 May 2023.
  3. ↑ Lutz, Herbert; Lorenz, Volker (August 2013). "Early Volcanological Research in the Vulkaneifel, Germany, the Classic Region of Maar–Diatreme Volcanoes: The Years 1774–1865". Bulletin of Volcanology. Berlin, Germany: Springer Science+Business Media for the International Association of Volcanology and Chemistry of the Earth's Interior. 75 (8): 743–758. Bibcode:2013BVol...75..743L. doi:10.1007/s00445-013-0743-0. ISSN 0258-8900. OCLC 5659170779.
  4. ↑ 4.0 4.1 Dubel, Ireen (22 May 2023). "Passing Away: Emeritus Professor Maria Mies". IISS News. International Institute of Social Studies. Archived from the original on 24 May 2023. Retrieved 2 July 2023.
  5. ↑ 5.0 5.1 5.2 Schmitz, Betty (January–February 1985). "Reviewed Work: Theories of Women's Studies by Gloria Bowles, Renate Duelli Klein". The Journal of Higher Education. Columbus, Ohio: Ohio State University Press. 56 (1): 101–103. doi:10.2307/1981725. ISSN 0022-1546. JSTOR 1981725. OCLC 8142350210. Retrieved 20 May 2023.
  6. ↑ Yeager, Matthew G. (July 2006). "The Freedom of Information Act as a Methodological Tool: Suing the Government for Data". Canadian Journal of Criminology and Criminal Justice. Tornoto, Ontario: University of Toronto Press. 48 (4): 499–521. doi:10.3138/cjccj.48.4.499. ISSN 1707-7753. OCLC 361889328. Retrieved 20 May 2023.
  7. ↑ Westmarland, Nicole (February 2001). "The Quantitative/Qualitative Debate and Feminist Research: A Subjective View of Objectivity". Forum: Qualitative Social Research. Berlin, Germany: Institut für Sozialwissenschaften Otto-von-Guericke-Universität. 2 (1): 1–12. doi:10.17169/fqs-2.1.974. ISSN 1438-5627. OCLC 7179505508. Retrieved 1 July 2023.
  8. ↑ Griffith, Alison I. (Autumn 1986). "Reviewed Work: Theories of Women's Studies by Gloria Bowles, Renate Duelli Klein". Canadian Journal of Sociology. Toronto, Ontario: University of Toronto Press. 11 (3): 311–314. doi:10.2307/3341107. ISSN 0318-6431. JSTOR 3341107. OCLC 5546268950. Retrieved 1 July 2023.
  9. ↑ 9.0 9.1 Barnes, Nancy (Spring 1985). "Reviewed Works: Feminist Frontiers: Rethinking Sex, Gender, and Society by Laurel Richardson, Verta Taylor; Theories of Women's Studies by Gloria Bowles, Renate Duelli-Klein". Signs. Chicago, Illinois: University of Chicago Press. 10 (3): 579–581. doi:10.1086/494163. ISSN 0097-9740. JSTOR 3174269. OCLC 5548306869. Retrieved 1 July 2023.
  10. ↑ 10.0 10.1 10.2 Sandilands, Catriona (January 1996). "Reviewed Work: Ecofeminism by Maria Mies, Vandana Shiva". Economic Geography. New York, New York: Taylor & Francis. 72 (1): 96–99. doi:10.2307/144510. ISSN 0013-0095. JSTOR 144510. OCLC 5548541985. Retrieved 20 May 2023.
  11. ↑ Kato, Yutaka (2015). "Reproductive Technology: What Is the Impact of Fertility Treatment and Regenerative Medicine on Society? by Azumi Tsuge (review)". East Asian Science, Technology and Society. Durham, North Carolina: Duke University Press. 9 (1): 91–94. doi:10.1215/18752160-2835763. ISSN 1875-2160. OCLC 5795963720. S2CID 75669458. Retrieved 21 May 2023.
  12. ↑ 12.0 12.1 Cite error: Invalid <ref> tag; no text was provided for refs named Spiegel
  13. ↑ "Wir haben eine aufrichtige Mitstreiterin verloren" [We've Lost a Genuine Comrade-in-Arms]. Attac Deutschland (in German). Attac Trägerverein e.V. 22 May 2023. Archived from the original on 23 May 2023. Retrieved 1 July 2023.CS1 maint: unrecognized language (link)
  14. ↑ 14.0 14.1 14.2 14.3 14.4 14.5 14.6 Prügl, Elisabeth (January 1996). "Home-Based Workers: A Comparative Exploration of Mies's Theory of Housewifization". Frontiers: A Journal of Women Studies. Lincoln, Nebraska: University of Nebraska Press. 17 (1): 114–135. doi:10.2307/3346904. ISSN 0160-9009. JSTOR 3346904. OCLC 5546263196. Retrieved 21 May 2023.
  15. ↑ 15.0 15.1 15.2 15.3 Léveillé, Danielle (1988). "Comptes Rendus: Maria Mies, Patriarchy and Accumulation on a World Scale Women in the International Division of Labour. Zed Books Ltd, Third World Books, New Jersey, 1986, 251 pages" [Proceedings: Maria Mies, Patriarchy and Accumulation on a World Scale Women in the International Division of Labour. Zed Books Ltd, Third World Books, New Jersey, 1986, 251 pages.]. Recherches Féministes (in French). Quebec City, Quebec: Université Laval. 1 (2): 149–152. doi:10.7202/057523ar. ISSN 0838-4479. Archived from the original on 6 August 2022. Retrieved 20 May 2023.CS1 maint: unrecognized language (link)
  16. ↑ 16.0 16.1 16.2 16.3 16.4 Meintel, Deirdre (November 1989). "Reviewed Work: Women: the Last Colony by Maria Mies, Veronika Bennholdt-Thomsen, Claudia Von Werlhof". Labour, Capital and Society. Halifax, Nova Scotia: Saint Mary's University. 22 (2): 388–391. ISSN 0706-1706. JSTOR 43157888. OCLC 5919328453. Retrieved 21 May 2023.
  17. ↑ Wilkinson-Weber, Clare M. (Winter 1997). "Skill, Dependency, and Differentiation: Artisans and Agents in the Lucknow Embroidery Industry". Ethnology. Pittsburgh, Pennsylvania: University of Pittsburgh Press. 36 (1): 49–65. doi:10.2307/3773935. ISSN 0014-1828. JSTOR 3773935. OCLC 7781060900. Retrieved 21 May 2023.
  18. ↑ 18.0 18.1 18.2 18.3 18.4 18.5 Andrieu, Jimena; Eliosoff Ferrero, María Julia (2019). "Crisis multisistémicas y resistencias en los territorios latinoamericanos. Diálogo con Maria Mies y Vandana Shiva desde el ecofeminismo" [Multisystemic Crises and Resistance in Latin American Territories: Dialogue with Maria Mies and Vandana Shiva about Ecofeminism]. Cuadernos de Economía Crítica (in Spanish). Buenos Aires, Argentina: Sociedad de Economía Crítica de Argentina y Uruguay. 5 (10): 171–177. ISSN 2408-400X. OCLC 9456617883. Retrieved 20 May 2023.CS1 maint: unrecognized language (link)
  19. ↑ Kazuo, Suzuki (2019). つの経済の分析枠組み [Analytical Framework for Two Economies]. 季刊経済理論 / Political Economic Quarterly (in Japanese). Tokyo, Japan: Musashi University for the Economic Theory Society. 56 (2): 48–62. doi:10.20667/peq.56.2_48. ISSN 1882-5184. OCLC 9648139033. Retrieved 21 May 2023.CS1 maint: unrecognized language (link)
  20. ↑ Dreysse, Carmen (2022). "Geneviève Pruvost, Quotidien Politique. Féminisme, écologie, subsistance" [Geneviève Pruvost, Political Daily. Feminism, Ecology, Subsistence]. Lectures (in French). Lyon, France: École normale supérieure de Lyon. doi:10.4000/lectures.53857. ISSN 2116-5289. OCLC 9396193148. S2CID 246312772 Check |s2cid= value (help). Retrieved 21 May 2023.CS1 maint: unrecognized language (link)
  21. ↑ Salleh, Ariel (September 2003). "Reviewed Work: The Politics of Money: Towards Sustainability and Economic Democracy by Frances Hutchinson, Mary Mellor, Wendy Olsen". Organization & Environment. Thousand Oaks, California: SAGE Publishing. 16 (3): 395–398. doi:10.1177/10860266030163010. ISSN 1086-0266. JSTOR 26162484. OCLC 7851086801. S2CID 220752627. Retrieved 21 May 2023.
  22. ↑ Klein, Renate (20 February 2009). Pusch, Luise F. (ed.). "Rezension: Maria Mies: Das Dorf und die Welt – Lebensgeschichten Zeitgeschichten, 2008" [Review: Maria Mies, The Village and the World – My Life, Our Times, 2008]. FemBio (in German). Institut für Frauen-Biographieforschung. Archived from the original on 19 May 2023. Retrieved 6 July 2023.CS1 maint: unrecognized language (link)
  23. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named Mascarenhas
  24. ↑ Bagley, Jennifer (July 2017). "Mies, Maria". Critics & Theorists. Emory University. Archived from the original on 5 May 2023. Retrieved 21 May 2023.
  25. ↑ Casalini, Brunella (September 2017). "Neoliberal Capitalism and the 'New Sexual Contract'". ECPR General Conference. European Consortium for Political Research. Archived from the original on 21 May 2023. Retrieved 21 May 2023.
  26. ↑ 26.0 26.1 Piccardi, Eleonora Gea (January 2022). "The Challenges of a Kurdish Ecofeminist Perspective: Maria Mies, Abdullah Öcalan, and the Praxis of Jineolojî" (PDF). Capitalism Nature Socialism. Abingdon, UK: Taylor & Francis. 33 (1): 46–65. doi:10.1080/10455752.2021.1905016. ISSN 1045-5752. OCLC 9472984417. S2CID 233695302 Check |s2cid= value (help). Archived from the original (PDF) on 21 May 2023. Retrieved 21 May 2023.
  27. ↑ Toksoy, N. Gamze (June 2021). "'Dünyayı Yeniden Dokumak' Shiva ve Mies'den Ekofeminizm" ['Re-Weaving the World' Ecofeminism by Shiva and Mies]. Fe Dergi (in Turkish). Ankara, Turkey: Kadın Sorunları Araştırma ve Uygulama Merkezi'nin. 13 (1): 101–106. doi:10.46655/federgi.946958. ISSN 1309-128X. OCLC 9530898453. S2CID 238824195 Check |s2cid= value (help). Archived from the original on 13 January 2022. Retrieved 21 May 2023.CS1 maint: unrecognized language (link)
  28. ↑ Bardhan, Kalpana (Spring 1990). "Being A Woman in South Asia". Journal of Women's History. Baltimore, Maryland: Johns Hopkins University Press. 2 (1): 200–219. doi:10.1353/jowh.2010.0193. ISSN 1042-7961. OCLC 4896481013. S2CID 145690300. Retrieved 21 May 2023.

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