A wife's autonomy

It's an unpleasant thing to write about human being, with the need to make categories like “wife”, because despite the fact that it exists in its nature as “blob”, this appointment, before it has the intention to display its nature, claims to display the socio-cultural and political interpretation of a entity that reveals many things, and at least its being.

But unfortunately, the treatment of this nature becomes necessary, since on a global scale and, among other things, in Kosovo, there are still those who think of it as <x0... There are those who demand the woman's liberation, as well as those who link it to their explanation of what is emancipation. Not to be overlooked is the fact that there are many others who link the woman's autonomy with what they perceive to be an autonomous sphere.

However, such agreement is not a matter. The point is to confront those beliefs. What is laid down here is precisely the cause, because for a woman as a being and for what she deserves and must meet her with justice, not just in Kosovo but on a broader scale, a little is first done, and as long as it is done, it is often not done properly.

And this, yes, is the cause, among other things and primarily political, because women's autonomy as beings and awareness, before it's just a socio-cultural problem, is also a political problem.

Although this universal problem is manifested in various ways, often by being attributed to religion, culture, and tradition, it is not really the basis for religion, tradition, or gender oppression as its own categories. The basis for it is today the use of religion, tradition and gender political oppression as a conversion to adapt to the true way women are viewed in their social role.

Before we discuss this widespread problem, I want to speak briefly about what is meant by autonomy. From its name, (gr: auto-ves and nomos-law), it is shown to be self-regulated, primarily understanding the capacity for one to exercise one's definition and its independent and unconventional decisions.

In the human dimension, autonomy appears through individuality and self-actualisation. It manifests itself in freedom to make independent decisions through free thought and personal reflection. That, among other things, is political status that means “the individual's agreement” with the identity of “the townman”, denoting it from gender prerogates, resulting in recognition of the right and freedom of being equal, to improve economic, social and cultural status in society.

In a similar sense, it is also attributed to autonomy in the gender dimension. For the woman, autonomy included the state of independence, as well as action on the basis of her emotions, values, reason for her own motives.

Although debates over woman's autonomy are known, this aspect is not subject to this scripture. But in our daily reality in Kosovo, there is something politically conceived and wrongly that cannot be recorded on this discours, where, of all the debates that flow, perspectives dominate, which basically means women's autonomy from the level of excess.

So a woman to us is considered independent and autonomous, only as long as she is self-sufficient. The <x0) area” as it were in discussions that take place in our cafes.

In essence, though, this is one of the most anti - autonomous descriptions that can be encountered, which is camouflage and not an explanation of the dimension of autonomy. So, if there's a advice I would share with all activists and persons committed to gender equality, it would be the women's subx0-> minimum failure of surplus” as a condition for explaining her autonomy.

This is about the fact that <x0). <x0). So the woman's being, either, should be considered autonomous by nature and right, as the primary citizen status, or there's no need to be considered by our assessment that she has fulfilled the condition of being autonomous, because it's self-sufficient.

The problem with this approach lies in many sectors through “models” that serve opinion as standard. It's about women taking and successful, good and powerful politicians. It is thus spoken of as the model of the self - sufficient woman, who has succeeded in achieving her vital goals, thus serving as an example of success and inspiration for women and girls within a society.

But in these cases, although it's the model <x0... model 44x1> that inspires on a large scale, there's no mention of women's autonomy. Because women's autonomy is a personal matter, and it belongs to each woman no matter how much she can achieve in life, absolutely not to a comparable model that serves as a reference to being followed.

Consequently, trying to serve successful models, such as the way of being a woman in life, is an effort that goes against what really belongs to the woman in an autonomous way of living. Because the fundamental defect with the lack of woman's autonomy in us is not the missing image. The real problem with women's autonomy is the political way of explaining and interpreting, about her right to be and to become what she wants to be.

Before we further talk about autonomy as a political and status problem, we need to identify situations that tell us what is not the autonomy of a woman whose order knows that society opposes.

The woman's autonomy, primarily, is not her resignation. In fact, giving up is the greatest enemy of autonomy. To give up on yourself means to be submissive to the preferences of others. A wife of “, pulled out of her autonomy, is the most frequent story we face in our daily life. So she submits to the wishes of others, such as a course and a means of actualization. This isn't actually actualization itself. It's an escape from autonomous material.

In such a situation of “resignation by itself” the Kosovar woman usually adapts completely unawarely to the conditions of society, which are often oppressive in themselves. She accepts wages for what society appreciates belongs to a woman. She accepts the explanation society gives her rights. She accepts everything, which she avoids from the confrontation needed to achieve her full autonomy in the face of anything.

This “resignation” manifests not only in personal marriage reports, but also social ones as class categories, political ones as conforming categories. It is manufactured in the exercise of work and the perceived profession, more than the practice of the profession he has dreamed of and developed competence. It's manicated in freedom of education. It is also celebrated in freedom to pursue commitment that may be of no avail to anyone else but that tastes as aesthetic and personal to what you dream of developing. In this open and present manifestion around us, therefore, the wife “ ” is not the “agent” of itself, but the adaptation to the “agents” and their other preferences.

But the deepest manifestation is of political nature. Without entering into detail the lack of support women receive at political forums where concrete and daily decisions are made, or if not equal financing of them in relation to political men is seen in the concept of “kuotas”. The quotas in essence are very necessary as a “set of standards” that are imposed on early developing countries of democracy as a demonstration of the need for their involvement in democratic political order. But in parallel with advancing social circumstances, quotas begin to become a “luks” unnecessary and extremely unreasonable, even an obstacle to the release of women's political potential.

This is because women in politics should be encouraged to participate because of the outlook they bring, not because of the standards they meet. Women, like men, are essentially to be understood as the world understanding and autonomous political being that owns the space they need. Surprisingly, the voice of women represented in politics is not often heard against this segment contrary to the autonomous political being. No political party has so far built an attitude about emancipation in relation to gender quotas, if not entirely against quotas, at least a debate on opening up a new comprehensive horizon and representatives.

Second, women's autonomy is not adaptation or adaptation. What does adaptation involve in this case? The belief that a woman has enough power to achieve her own goals and, in the absence of that power, is adopted with those roles that are dictated to her as such.

Consequently, although women make up and involve themselves in many different social and sociopolitical roles, for the vast majority of women in our society, continuing to dominate the continued adaptation to the predetermined roles.

Take as an example the concept of “mavisis”. It is discouraging that our democratic society, and in progress, continues to tolerate among themselves a concept such as “avitia”, as universal appointment to describe any woman who is not in contractual working relations. It is even more surprising how the political dimension of Kosovo society identifies this category as something that belongs to the social sphere in the disadvantages, which the ordinary should offer help and care, but not also the status citizen and opportunity to bring into the next better situation. While it is painful that women who respond to this description in the sense of their concrete circumstances are adopted as something sealed and unchanged. Thus, adapting to what is described as a way of life is the second step against the autonomy we face in our society.

The list of things about what is not woman's autonomy is over. But the most important thing is to talk about what in philosophical and sociopolitical thinking, it turns out to be autonomy.

For one thing, the woman's autonomy implies a process of internal reflection on her own motives, beliefs, values, and preferences. So a woman free to think and act on what she conceives as her own need for fulfillment. In this case, autonomy primarily implies authenticity. Being autonomous and authentic, she challenges and opposes the alienation she faces all around.

A woman autonomously exercises training in her ability to reveal herself, self-defination, and self - direction. An autonomous woman thus makes up herself authentic, resulting in continued evolution that develops through the process of reflection, liberation and free action. Above all, an autonomous woman means identity itself, built into dialogue, and perhaps even in conflict with things and others, over what it is, and against what others want it to be.

Such an autonomous woman, unfortunately, comes across very little. Not because of such feelings, but because social conditions in us often limit the same to self - sacrifice.

What is an alternative to making women's autonomy among us depends a lot on our deep essential recognition, that she is a person and an autonomous being, not an object and a social agent dependent on other agents.

On the political level, such autonomy cannot be achieved without the woman knowing the fundamental element of a free order, citizen status. The idea that a woman is treated as “ga woman” in any political and institutional instance, before being treated as the city's “” of political order, is the fundamental obstacle to her autonomy.

The battle for woman's autonomy, therefore, is a struggle against any tendency that a woman strips of this status. Because only his full knowledge frees the woman's ability to realize herself and her autonomy, in every legal and constitutional dimension known to our order. This is the fundamental obstacle and it must be broken.