00:00Why when we talk about the history of the feminist movement,
00:03it refers to the olas and mareas?
00:05Well, the answer is relatively simple.
00:08When we see the mar, there are moments in which it is calm,
00:11apparently quiet, and others in which it is agitated.
00:14But, in any way, the mar never stops moving.
00:17The same happens with social movements.
00:19There are moments in which its presence is more visible than others,
00:22but they are always there, latent.
00:24No, it's like that from the night to the morning,
00:26they appear feminists, because yes.
00:27This analogy emerged in 1968, when the journalist Martha Wayman
00:32wrote an article for the New York Times called
00:34The Second Feminist Wave.
00:36In this, it was the resurgence of the women's movement
00:39after the quietness during the period between the World War II.
00:42With the course of the years, this analogy acquired more sense,
00:46because the feminist movement has not been constant
00:49and is associated with different events that, like the sea,
00:52are lived simultaneously in different places in the world,
00:56with moments of calmness and others of intensity.
00:59The feminist studies say that there are three big olas of the movement,
01:02and nowadays, we also talk about that we are living the fourth ola.
01:06But, what are they and what are they?
01:07What are they and what are they?
01:08The first ola of the feminists came from the middle of the 18th
01:11to the beginning of the 20th century,
01:13and focuses on the struggle for the women's rights to education and the vote.
01:17Their main flag is the sufragism.
01:19The second ola, which arises between the decades of 1960 and 1970,
01:24responds to the struggle for the sexual and reproductive rights,
01:27especially for the access to the anti-conceptive pastillas.
01:29During this ola, also diversifies the movement and the feminists
01:43and socialists.
01:44Now, of the third ola, there is no consensus
01:46of when it started or when it started,
01:49but we can say that it is located
01:50at the beginning of the 90s,
01:52influenced by the debate derived
01:54from our favorite word,
01:56interseccionality.
01:57The feminism of the third ola
01:58says that there is no one way to be a woman,
02:01and that the patriarchy
02:01is not affected by the same way.
02:04Here is the auge
02:04of the black feminism,
02:06the eco-feminism
02:07and the trans-feminism,
02:08just to mention some of them.
02:09But if you can see,
02:11this evolution is very of the global north,
02:13and is there where the discussion comes from
02:15the fourth ola,
02:16which, in general,
02:17is characterized by the importance of the internet
02:19and the cyber activism,
02:21and, above all,
02:22by the force of the feminist movement
02:23in regions of which before
02:24were not talked about,
02:26like, for example,
02:27Latin America.
02:27The feminist movement today
02:29has a global level,
02:30and some of the facts that
02:31they have marked up
02:32from the MeToo
02:33to the Unviolador
02:34in your path
02:35in all the corners of the world.
02:37Now,
02:37the idea of the olas
02:38also has been criticized,
02:39because,
02:40although,
02:40it allows us to understand
02:41and systematize the history
02:43of the women's struggle,
02:44it is also argued
02:45that it is a vision sesgada
02:46that has ignored
02:47and ignored
02:48the aportes
02:49that come from the context
02:50no hegemony.
02:51Some say that this analogy
02:52reduces the feminist movement
02:53because it pretends
02:54to show it
02:55homogenous
02:55when it really is not.
02:57They also say
02:58that the context of each country
03:00and region
03:00should be taken into account.
03:02For example,
03:02no can be seen
03:03in the same way
03:04the struggle
03:05to close the gap
03:06that the desire
03:07to eradicate
03:08women's struggle,
03:09which is a problem
03:09that is still present.
03:11And it is not like
03:11that one is more important
03:13than the other,
03:13but, once again,
03:15the oppression
03:15of the patriarchy
03:16and the enunciations
03:17feminists
03:18do not live the same way.
03:19But despite
03:20that today
03:20there isn't a consensus
03:21about whether we should
03:22be talking about
03:23or not
03:24the reality
03:24the metaphor
03:25of the ocean
03:26is still
03:27to show the strength
03:28and strength
03:29of the feminist movement
03:30and the proof
03:31of that is
03:32the green light
03:32for the penalization
03:33of labor.
03:34Would you like
03:35more about the history
03:36and the feminists
03:36feminists?
03:37Let us know in the comments.
03:38Bye!
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