Warm Winter (by Jessica R.)
If men stopped working…the world would continue on.
If women stopped working, then things would get ugly.
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What?
there has been an instance where this happened.
it was 1975 and icelandic women decided not to work for one day.
working as in cooking, cleaning, taking care of the children, doing chores and so on, not only “not showing up to your workplace”. women did nothing that day, except showing up in reykjavik and protesting for gender equality, equal pay and equal representation in parliament, you know, cool stuff.
you know what happened? havoc. men were left with food to cook and children they never took care of to pick up from kindergarden and entertain for the day. they went en masse to the food shops buying sausages because they could cook nothing else, they had to bond with children they never spent more than a couple hours a day with. they struggled combining their work day and the domestic tasks they had to sort out. and this just for one day.
iceland in 1975 stopped working and things indeed got ugly.
so ugly that women in the following decades became woke AF and soon it happened that women became president, took half of the seats in parliament and achieved one of the best living environments in the world.
is your astonishment solved now?
yES
Very true.
people who are like “yeah, but i’m sure the same thing would happen if men left the workforce!!!” not really tho bc look at WWII??
An example of how museum repatriation programs can benefit everybody:
During the early 90s, the Queensland Museum repatriated a child’s skull to the Napranum Community of north Queensland. Senior women from each of the three clan groups visited the museum to take the possession of the remains and deliver it to its ancestral home.
During the visit one of the women, Alice Mark-Andrews, was delighted to discover a photo of herself as a child among the museum’s photographic collections, and the museum happily provided her with copies to take home. Then, among the artefacts, she found something else familiar to her. Then-curator Michael Aird relates:
She found a shell necklace, and stated that when she was six years old her father had made her one just like this and that she had not seen one for so long. Alice was so excited to find the necklace, and she asked if she could take the shell necklace home for the burial ceremony. This placed me in a difficult situation as a curator, but I agreed to lend her the necklace on a three-month agreement. It was wonderful to see that Alice had maintained knowledge of an aspect of her culture that was not known to others in the community. The other women with her had not seen shell necklaces like the one that Alice’s father had made her.
Alice Mark-Andrews wore the shell necklace at the burial ceremony and the museum was sent a photograph of her wearing it. As an institution we took a risk in lending ahundred-year-old artefact to a community. But the trade-off was worth it, especially considering that we now have a photograph of the item being used in a ceremony and wehave knowledge about the importance of this item to an Aboriginal community.
The loan of this artefact was a form of repatriation, even though the item was later returned to the Queensland Museum. It was an example of cultural knowledge being returned to a community. It was also an opportunity for a community to build up a relationship with the museum, and this relationship is ongoing. Recently the museum loaned 19 artefacts to the Napranum Community to be used in a cultural project. Considering that the first item lent to them was returned safely there was no hesitation in lending this community more items.
As a result of the return of the skull to Napranum, a traineeship was organized for a community representative to work in the museum for 12 months. Also, a weekend basket-weaving workshop was organized involving Thancoupie, one of Australia’s most famous Aboriginal artists. These are all examples of the various ways both museums and Aboriginal communities can benefit from the repatriation process.
(Source: M. Aird, ‘Developments in the repatriation of human remains and other cultural items in Queensland, Australia’ in The dead and their possessions: repatriation in principle, policy, and practice, 2002)
