Feminist Graffiti in Lavapiés: Make Maps

In the middle, where everything takes speed, make maps: walking down the street, on ground level, a feminist stencil: in red spray against the gray of the stone, a clenched raised fist within the mirror of  Venus: the symbol of women’s power and of the women’s liberation movement:

redesycalles P1020581 copy 1

redesycalles P1020583 copy 2Torrecilla del Leal, May 2016

The stencil does not stand alone:  there is another right next to it: as signals that keep each other company:  clenched raised fists establishing presences and circulating desires.  Raised clenched fist: symbol of solidarity and empowement and self-defense and militancy:  dialogues across struggles throughout history: Black Power Movement and Women’s Liberation Movement and feminists in Lavapiés, Madrid. Graffiti: take the streets.  Urgent practices and connected times that call for associations.  Intensities that multiply themselves restlessly: in the middle, where everything takes speed, make maps: calle de la Cabeza: to accompany: “v.to go with someone or to be provided or exist at the same time as something. / v.to show someone how to get to somewhere”: in free hand and in black spray: feminist graffiti: raised clenched fists within the mirror of Venus, coexisting:

redesycalles P1020864 copy

redesycalles P1020619 copy

redesycalles P1020638 copy

redesycalles P1020637 copy

redesycalles P1020639 copy

redesycalles P1020657 copy

redesycalles P1020659 copyCalle de la Cabeza, May 2016.

redesycalles P1020651 copyCalle de la Espada and de la Cabeza, May 2016.

Mornings in Lavapiés: take the streets: raised clenched fists within the mirror of Venus inhabiting walls, keeping company:  hacking Didi Huberman: in times of brutal darkness, they illuminate the world, like a flash of lighting.  Feminist economist  Amaia Perez Orozco: “there is no return, only possible futures to construct…the proposal entails a systemic change that allows to put the conditions of possibility of the (diverse) good living  (buen vivir)  at the disposal of everyone. The challenge is to define democratically what we will understand as good living (buen vivir) and how are we going to make it a collective responsibility” (53).


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