20 August 2022


In the sign of Carla Lonzi forty years after her death: women voters and activists from all parties unite in the gift of a common 'unexpected programme', a horizon for a change of civilisation
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"Will women always be divided from one another? Will they never form one body?" (Olympe de Gouges, 1791) 

On the 40th anniversary of the death of Carla Lonzi.

We are women voting for each political party. We live in every part of the country. We belong to every social status. We are mothers and not mothers. We have a faith, or we are agnostic, or atheist. 

We are held together by being women and the knowledge that What is good for a woman and her daughters/daughters is good for everyone. 

Justice for women and justice for the world are the same thing. 

"In a freedom that she feels she can cope with, the woman also frees her child and the humanity'.

It is women who do the bulk of the work necessary to live, paid and unpaid, yet poverty is a feminine noun. 

If 'the species of man has expressed itself by killing, the species of woman has expressed itself by working and protecting life'.

It's mainly up to women cushioning the devastating effects of wars, environmental, climate and economic crises. 

"The transmission of life, respect for life, the meaning of life are women's intense experience and values that she claims'.

The individual is an invention. A new, more humane and just civilisation holds at its centre the two of the relationship becoming the economic and political 'subject'.

The relationship between mother and child is the foundation of civilisation and the model of every relationship. 

The "maternal model of good authority' (Marcel Gauchet) is caring for living togetheris love for the city and the place where one lives. 

Authority and care are the same thing.  

To exercise authority/care is to know listening to the needs of the world, feeling tenderness for the world and those who inhabit it, is "living up to a universe without answers".  

The change of civilisation is hindered both by liberal progressivism that promotes the logic of rightism and makes women disappear into the neutral; and by the anti-historical project of those right-wingers who dream of restoring patriarchy by stopping women's freedom. 

"The female image with which man has interpreted woman was his own invention'. 

The truth can no longer be kept hidden. The truth before everyone's eyes is that too many foolish men rule the world and life has become unlivable. 

We are seeing them negotiating for power, always and only them, and we are dismayed. We remain in the "patriarchal culture, which is the culture of the seizure of power'.  

The world is our home and can no longer be left in their hands. 

The civilisation set up by the rebellious children is uncivilised and collapsing.

Other daughters and sons today ask for the change of civilisation, "but without the presence of his historical ally, the woman, the young man's anarchist experience is vague". 

That is why we, voters of all political parties, as Olympe advocated, make 'one body' in outlining a horizon.


The relationship between the mother and the child/children -held at the margins, despised, stigmatised as an obstacle to 'productivity' - must return to the centre of human communities and guide any political programme, for the good of all. 

"We denounce the distortion of motherhood paid for at the price of exclusion'.

It is not a question of demographics and denatality, but of saving the world. 

Our women's bodies bring nature back to the centre. 

Motherhood "it was our resource of thoughts and feelings, the circumstance of a special initiation". 

In motherhood the woman "sees the world as a product alien to the primary needs of existence that she relives'. 

The body of the woman who generates a son/daughter has founded every community and outlines a path governed by human and natural measures. These measures indicate the limits to be taken into account in all public decisions. 

For example, the employment contracts for women and men, as well as the productive rhythms that fill and empty places of life, primarily the home where small and elderly creatures should be protected. 

Today, however, these contracts are still governed by the disproportionate and unfair logic of profit for the few. For the many, only 'small consumer power' (Alex Langer), provided they earn enough to exercise it.

On motherhood, the first and last word is and remains women's. 

Motherhood and fatherhood have different material and symbolic assumptions. 

Ascientific devices and constructs (PAS- Parental Alienation Syndrome and other formulas) normally used by fathers to take children away from their mothers must be permanently banned from the courts, Just as the abstract and harmful idea of bigenitoriality as an incontrovertible universal law must be critically re-read.  


Economy is nourishing, healing and saving living bodies and the world they inhabit. 

The work necessary to live is made up of paid work in the market, care work, voluntary work for the community and work for oneself as a practical regeneration of one's passions. 

Paid work in the market can no longer be the only measure.

The articulations of all the work necessary to live, with the wealth that comes with it, go included in the analytical items of what is now called Gross Domestic Product. 

Some supporting initiatives may be: reduction of the number of contribution years for retirement for women engaged in raising children/children who have provided material assistance and care to persons with disabilities and illnesses; vouchers for the integration of care activities; mandatory participation of women in the planning and evaluation tables of territorial social-health care systems envisaged by the PNRR. 

Nor can 'productive' paid work be the exclusive locus of identity definition any longer: young people and young people from Generation X onwards already know this. 

Regains sense and strength not a new idea on paid work: work less, work all and everyone. Reducing the time of paid work also favours the end of the wage differential to the detriment of women, who today take time away from paid work to spend it on care work and are penalised because of this diversion. 

Poverty among women, difficult access to resources and paid work, the gender pay gap and exploitation of free domestic and care work are violence, as well as the exclusion and marginalisation of women in the governance of human communities.

The times of the market and paid work can no longer even determine school time-spaces and personal services. 

School hours, spaces and times must be redesigned from the real needs of children and young people and not by the profit logic of the few. 

Girls, children and young people are the first common good to be invested in. Work schedules in the market must take this into account. 

Today, instead, school and education spaces and times are commanded by the needs of the market.  

In the absence of extended family units to support them, New mothers must be given back the 'village' that is needed to raise each creature, places where they can freely pool space-time and experience, escaping the loneliness that oppresses them. Every country, every city district must equip itself with these places from which real communities can re-found themselves.


The female body is inviolable. The inviolability of the female body is the first movement for the inviolability of the body of all living things. 

Any reduction of the female body to a commodity is violence against women and also against the world. 

Surrogacy must become a universal crime, and so must the market in human gametes. There is nothing natural about prostitution. Prostitution is rape for hire. Against trafficking and sexual exploitation of women and girls, and against the abuse of women's bodies to sell goods, the Merlin law, in the direction of the Nordic abolitionist model which is bearing fruit. 

Male violence produces a daily house-to-house slaughter and will not stop until it is understood for what it is, a function of domination taken as the regulating principle of human coexistence. 

Men's violence against women is a structural and systemic fact, a device that allows men to continue to hold power. 

The 're-education' of abusers serves little or no purpose. Tightening penalties will not solve the problem. 

Any legislative initiative cannot ignore the knowledge that domination is only a recent and nefarious gimmick that devastates human communities. 

Things have not always been this way, and there is no reason to think that they should always be this way: patriarchy is only a parenthesis in human history, destined to close.  

Domination with all its functions-exploitation, violence, rape, speed, competition, war, unlimited profit, control of bodies-is animposition of rebellious and fearful children. 

"The world will not jump if man no longer has the psychological balance based on our subjugation'.

On the contrary: the world will jump if we continue along this path. 


The misogynistic and mercantile ideology of gender identity is just the new glittery face of the patriarchy that won't die and which needs to erase women even in language in order to survive.   

La pharmacologisation and surgical manipulation of the bodies of girls and boys whose behaviour does not conform to gender stereotypes -new lobotomy- is the most harrowing aspect of the gender ideology. 

This slaughter must be stopped. 

Every creature that comes into the world must be able to freely signify its existence without falling ill and without having to buy its freedom at the market. It is necessary to resume and strengthen the fight against gender stereotypes. 


Cities, places of real politics, must once again become places of cooperation, mutual support, and health protection. 

Covid-19 taught us that healthcare must be re-territorialised and oriented by the idea of prevention as primary care and widespread and no longer by the idea of disease as a business. 

We need Health Houses in every neighbourhood or urban village, where the real, living, ongoing relationship with those who live there is the first care. 

Also needed are 'back-up' homes for medical (and/or psychological or social) emergencies, intermediate facilities between home and public hospitals on the model of the improvised 'low-intensity' facilities for Covid-19

The catastrophe caused by Covid-19 in the Rsa made it clear that those shelters are largely inadequate to accommodate elderly men and women who are partly or completely dependent, and that support to families in caring for and caring for their elderly needs to be completely rethought, flexibilised and reorganised at the level of local communities, without brutal interruption of relationships and rootedness in places of life, in low-cost assisted living residences. 

Women's and men's bodies are different: the sexual difference also profoundly marks the predisposition to diseases and their evolution, the methods of prevention, diagnosis and treatment. 

The Plan for the application and dissemination of Gender Medicine, (which it would be more appropriate to call gender or sex-specific medicine) adopted in 2019. 


I costs of accommodation and services must be overcome with particular reference to young people, who today in large numbers experience the unnatural condition of having to remain with their families of origin for a long time, a condition that constitutes a loss for everyone. 

Part of these costs can be 'recovered' by asking young people to contribute voluntary work for the community in which they usually or temporarily reside.

It is necessary to think about new building types in reason of the living practices of the resident or temporary inhabitants of each district of the city. 

These new building types must be provided with private and shared open spaces. 

Covid-19 taught us that housing without open spaces to the outside (balconies, terraces) and courtyards/gardens under the house is an unhealthy building type, particularly in the case of small dwellings. 

Ours is a convivial civilisation. The café under the house exists only in Italy, a grammar of private accommodation, public open spaces and social services that is a specific character of Italian and Mediterranean civilisation

In the case of already built accommodation, it is possible to update them by defining new building regulations, if necessary. 

They must make stable co-financing for energy efficiency and the rehabilitation of run-down private housing, for the dignity of their inhabitants.


Le natural disasters -environmental and climate crisis, pandemic emergencies- are to be understood as the way the world tries to heal itself of the evils caused by the excess of male Prometheanism. 

Melting glaciers, warming oceans, fires and heat waves are the product of a patriarchal system in crisis. 

"The masculine spirit definitively went into crisis when it triggered a mechanism that touched the safe limit of human survival"..

It is not about saving the planet, it is about saving our species together with the other species: the planet will save itself by getting rid of us, starting with our daughters and sons who have long been asking us to change, and where they can they are already practising change.   

We are well aware that cannot heal the world who has made it sick.

The world is asking for space to be cleared, for rhythms to be slowed down and for silence to be established.

Forgiveness must be asked of other living people so that they may welcome us back. 

"The world's unforeseen destiny lies in restarting the path to travel it with woman as the subject'.

To the fallacy of numerocracy we oppose the effectiveness of foresight and prophecy. 

The woman 'sees where man no longer sees'.

We hope that parties will want to nominate women and men of goodwill who resist the fatalism of the transhuman or post-human project and recognise themselves in the neo-human horizon of which we have outlined some features.  

Since there is no possibility of expressing preferences, we would like these candidates to be placed in the position of actual eligibility, and that militants, voters and electors of all parties help to promote this position. 

We will bring these nominations to the attention of voters and voters.


Assoc. Salute donna, Protocollonapoli, Radfem Italia, Rua, Se non ora quando-Sisters, Udi nazionale, Udi Napoli, Trame, Festival dell'Eccellenza al Femminile-Genova, Donne Insieme Arzano, Associazione Social Skills, Arcidonna Napoli, Catena Rosa, Udi Portici-San Giorgio-Ercolano, Donne in Quota, Comitato in difesa delle Vittime di Tratta e contro la cultura prosseneta, Associazione Magdalen Berns, Associazione socioculturale Liberarte, Associazione per un'Europa dei Popoli, Associazione Donne Insieme, Associazione TerradiLei


With the support of many other national and international individuals and associations, including: 

WDI (Declaration on Women's Sex-Based Rights)

WoLF- Women's Liberation Front (USA)

Witchy XX (UK)

We The Female (Quebec)

Sylviane Agacinski, France

Jennifer Lahl (Stop Surrogacy Now) USA

Rachel Moran, founder of SPACE International -Survivors of Prostitution-Abuse Calling for Enlightenment and author of 'Rape for Pay' (Ireland)

Meghan Murphy, writer and journalist founder of Feminist Current, probably the most important gender critical feminist site (CANADA)

Marie Josèphe Devillers - co-chair of CQFD lesbiennes féministes, France

Marie-Jo Bonnet, historian, feminist and writer among the founders of the Mouvement de Libération des femmes (MLF) and Ciams, Coalition Internationale pour l'Abolition de la Maternité de Substitution (GPA), France

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