The future of Taipei, women fans think there are five key issues, from the public space of gender-friendly design to the new immigrant spouse adaptation problem, should be more attention.

Photo Source: Sanli TV station

The first word of a woman's fan was broadcast in real time to the mayor of Taipei City debate. The Taipei mayor's debate will come to an end, whether it be the candidate's claims, citizen questions, cross-examination, or the final conclusion, which gives us a better idea of the two candidates ' thinking and the future of the policy.

there is much room for discussion at this debate on gender issues that have been less mentioned in the past. The Taiwan Labour front and the Taiwan riot squad have thrown up gender-related issues in the citizens ' question group The two candidates also responded to their point of view, but how to integrate the value and content of gender equality into the municipal business in order to promote and ensure equality and freedom between the sexes is still the mayor's way to go. Although both candidates responded to the debate on gender issues, they also raised relevant political views on their official website, such as Sean Lien's eight women's political views and Kovinge's policy on public nannies , but in response to the debate and political views of the two sides, Women fans still have the following five questions to say loudly:

One, the woman loudly said: "Not only professional women to rights and interests, housewives also have to be protected by policy!"

In the mayor's debate, Liao Huifang, deputy director of Taiwan's Labour Front Association, asked the two people to raise the question of "How to promote women's labor participation and reduce gender discrimination in the workplace", and the importance of women's labor rights and interests should be affirmed, but for Lianko's defense, such as Sean Lien's "Women's workplace Inspection mechanism" or Kovinge Establishment of the Office of Gender Equality, still more focused on women in the public sphere of workplace performance, private areas of "domestic work" is still attributed to the division of family, difficult to enter political discourse, for most people, "serious" labor is paid work, the division of household chores is still considered "not serious".

Husband from the Chinese Academy of Sciences after the retirement, has taken over some of the originally subordinate to my work, since then most often heard his complaint is: "Today first to the post office, then to the bank and the market ..., all day by these 琐琐碎碎 things to stumble, can't do a serious thing." "What he called" the 琐琐碎碎 "before he retired was that I struggled to do it in my spare time, and I never thought it was trivial. [1]

The above is Liao in the "woman needs to be grateful for" a monologue in the article, but also now many housewives or professional women's voice, from this example we will find that when we only pay attention to women in the interests of gainful labor, the reality of the family situation will be ignored:

In the traditional division of labor value, the female labor participation pattern is far more complex than the male, like housewives working in the family, the majority of working women have to work in the public and private sectors, while shuttling between the family and the workplace, compared to men, only a small number of women can fully into the workplace, without the need to bear the housework.

As family chores, as well as the birth of the next generation, care for the elderly and other domestic work, is still attributed to women's obligations, housewives and professional women's domestic work has not been recognized value. We will still see: Housewives are considered to be idle, unemployed people at home, and the possibility of asking for money from their husbands. Working women, in addition to the pressure in the workplace, need to take care of the children, the in-laws, and the piles of housework to face alone. Whether it is a full-time housewife or a professional woman, housework is still not a matter for the husband, as long as the husband is responsible for taking the money home, women must be alone in the family to bear the pressure of labor.

It may be said that men do not share housework at all, but the division of household chores in Taiwan does maintain a clear segregation of "men's chores" and "Women's chores": Cooking and washing dishes, taking care of in-laws and children are mainly wives ' jobs, while Mr. Smith is responsible for repairs at home. The division of household chores, which appears to play the role of each individual, is in essence an unfair distribution. There is a great difference in the amount of mental, physical, and temporal inputs required for different chores. This is defined in the traditional sense as "the family of men", such as repair or electrical change, and so on, not often, sometimes even for others to do. [2]

Therefore, even if the housework is entirely the responsibility of the husband, the amount of time they devote to housework remains low. In contrast, the laundry, which is defined as the "Woman's Family", is more time-consuming and often needs to be taken care of for the in-laws and children. When the majority of husbands do not want to do more of these "women's housework", the amount of time that men devote to housework is naturally difficult to improve.

Kovinge's public-sitter politics should provide a universal, parity, quality public nanny [3], and the Sean Lien of the dispatch of workers ' rights and interests, to send workers and full-time staff maternity leave and childcare, family care leave the same, with the gender equality of work and the Law of the Labor Standards Rights [4], which are related to domestic work, To let politics protect women's rights from the public domain to the private sector, but how to reverse the subordinate status of women in domestic work , the debate and political views of the two people still do not see more detailed discussions. (Same field Gayon: the erotic flow of negative space and housewife's rebellion )

Whether women are like Sean Lien said: "Full-time housewife is the most difficult, is 365 days, 24 hours of work can not leave." "Or like Kovinge wife Chen Peiki said," I insist on doing a good job for housewives and women in the workplace, I am proud to say that I am a career woman, but also a conscientious, year-round housewife. "We all expect Taipei to be a city that attaches importance to women's domestic work, a full-time housewife and a career woman who is no longer alone in the face of a family."

Second, the woman loudly said: "We want more than just work, there are men and women pay equality!"

In the debates and political views of the two sides, there is also the problem of wage gap between men and women, in addition to domestic work, which is not mentioned in the labour rights and interests. According to the Taipei Sex Statistics Guide, women can control only 70%-80% of their salaries, and women are more than 7% of the men who work as service and sales staff and assistants, and the proportion of people who can rise to supervisors and managers is about half [4]. In addition, the study also points out that women's average wages are lower than men in any industry or occupation.

This result reflects that in our society, women and men are employed in occupations and positions, which makes women's average income far lower than that of men. In career choices, many occupations are traditionally considered unsuitable for women: engineers, doctors, police, etc., in addition to the narrow range of career choices, and when women enter the industry, there is the challenge of being promoted to positions of competence and unequal remuneration for women. In fact, the so-called women's industry, the needs of the skills, efforts, responsibilities and work environment and the men's industry is the same, but their wages are lower than they are often considered to be unable to take the leadership of the heavy responsibility.

Many empirical studies have shown that gender pay differentials reflect a certain degree of gender discrimination, and that gender pay differentials are a form of gender discrimination (reskin,1991).

now that the employment rate of women has increased significantly over the past, the accompanying question is why our society still does not believe in women's abilities and that women's ability to work and leadership must be worse than men's? There is still a separation between men and women: women's barriers to entry into specific industries, discrimination in the industry persists: women cannot be senior executives, unequal pay for equal work between the sexes, and the Gender Equality Act has been in operation for years, but there has been no significant improvement in wage discrimination in Taipei, We want to tell two candidates: women want more than a job can live, we also expect ourselves to work with men can achieve their own, pay status can truly reflect our "ability"! Rather than reflect our "gender"! (You would also like to: change the Big World from small places!) Three women entrepreneurs on the list of the rich world

Three, the woman loudly say: Public space enough sex friendly? Women and comrades should be free to be themselves!

Sean Lien At least 20 million a year in women's eight major political views, to create a public space for friendly women, the city will plan a platform for "more friendly Taipei" for women, and Kovinge in the debate that public spaces should be designed with a gender-friendly concept, which can be consulted on the design of the Taiwan-Major Hospital committee. But neither side has further elaborated on the practical design of gender-friendly public spaces.

In our life "public" common space is often for "male" sex space design. Men can easily take taxis, walk the streets, hang out in the park, and judge the women on the street, everything seems to be taken for granted. But compared with men, the public space presents the message, but constantly remind women of their own gender vulnerability. The fear of sexual violence, the spate of sexual harassment, the gaze of men on the street, the sight of a woman taking a taxi alone, walking home at night, entering a crowded bus, aimlessly going to the park, would be extremely uncomfortable. In addition, compared to the men's room, women's lack of public toilets and messy, but also to allow women to go out when not at ease to solve the physiological needs, as a woman can clearly feel that the man is difficult to understand the common space for women's hostility. (Take a look: Why is the street unsafe for girls?) A line between accosted and sexual harassment )

While we expose the public space as a male space, our public space is also a heterosexual space, we will be in accordance with the value of heterosexual men and women in the image, to determine whether a person in the public space in the appropriate manner, we would have thought that public space is a go sex or asexual space, But in the daily life of repeated performance and behavior norms, but found that the public space is actually heterosexual space.

We can often see such examples in our lives, men who wear masculine women into women's toilets are considered "perverted" men, and when heterosexuals can perform their heterosexual desires on the streets, and when taken for granted, homosexuals can only express themselves as comrades on the fringes of certain cities.

As the Judith Butler bluntly: sex/Not is through a series of body image and style of repeated performativity, through the group statute, and a long period of social construction, to form the social consensus of sexual/other imagery; and sex/space is also--heterosexual in public places like squares, MRT, cinemas, And places like the park bench to kiss, hug, holding hands and so on to "declare" the place is "heterosexual", so "heterosexual" line, become the only recognized in the public space, the appropriate mode of action, in violation of this heterosexual society recognized behavior pattern, will simply because of " Gender image does not conform to the social expectations of the small as stare, supercilious, such as driving out, or even violent treatment, to highlight the legitimacy of heterosexual space. [6]

Over time, the public space of comrades only has the nature of "temporary existence due to events", may be in the dark alley, street corners, late-night park and so on, after the contact of the human body, will revert to the "general public space", the public can not see any traces of comrades left behind, so that comrades can not be permanent in front of the public, encouraging , according to the general social normal intercourse appearance. Have you ever wondered why gays often rely on their social software to contact each other? This is precisely because they are excluded from the public space of the city, heterosexual can be generous in the street to kiss, express love and lust, our public space can not let gay as heterosexual general frankly reveal their identity, make "let homosexuality can see each other, show each other" social goals become delusional.

"Personal is politics", how to create in the public environment, can let each person of gender spectrum be free to do oneself, is the political discussion that we expect to see.

The woman loudly said: "Taipei City is really diverse to accept the new immigrant spouse?" New immigrant spouses should not just be the city's supporting Role!

In the debate, Sean Lien mentioned the work-media mechanism of the spouses of new immigrants. Kovinge in the debate on the "Office of Gender Equality", which encompasses the employment economy and welfare [7]. But for the new immigrant spouses, life in Taiwan is not so easy. Before marrying to Taiwan, these foreign girls are likely to hold a vision and fantasy about marriage, thinking that Taiwan is so beautiful. However, later came to Taiwan, but found that reality is far more frightening than imagined.

When Taiwanese women are more liberated from their families than they were in the past, labour and childbirth in some households begin to be replaced by foreign spouses. But their identities are often labeled with labels: as a tool for the procreation of a husband or as a sex worker because of a false marriage, new immigrants are materialized, and this situation also gives them less basic respect in Taiwan society and suffers a derogatory experience. These new immigrants who come to Taiwan alone bear the responsibility of having their own offspring, and must face up to the problems of education and culture, language estrangement and interpersonal relationship adaptation.

According to the Ministry of the Interior Statistics, as of the end of July this year, the number of foreign spouses in Taipei has reached more than 35,000, and beyond the common sense: according to the Immigration Department, these foreign spouses not only bear the burden of childbearing, raise their children, and 60% of new immigrant spouses are the main source of the family economy, But the income of these new immigrant spouses is far below the Taiwanese minimum wage [8].

Try to think: you go to a culturally and linguistically poor country and marry a husband who has met almost once before marriage, in addition to having children, and because of the poor social conditions of her husband, you must also earn money to support a meager income while enduring the outside world's "production tools" and " To Taiwan to enrich the "discrimination, even if the in-laws see you as a private goods bought, forbid you to have your own social life, what will you do?

This is the plight of many new immigrant spouses in Taiwan, Sean Lien in the debate on the need to help the new residents to enter the workplace, but in fact, in the existing mechanism of Taipei, the Employment service has provided new immigrant spouses job-seeking services and vocational training [9]. The real crux of the problem is the negative discrimination on the shoulders of new immigrant spouses, who are considered to be from poor and backward countries, so that employers and the community have questions about their abilities and work in lower-order services.

Such discriminatory structures remain, and the plight of new immigrant spouses living in Taiwan will not disappear until Taipei is open to a new immigrant spouse. Another important issue of Taipei's gender issue is how to design a friendlier new immigrant environment in which new immigrant spouses can become more comfortable in the city and really play their part.

The woman loudly says: Rejects sex violence! We must be safe and healthy love!

Sean Lien's political commitment is to guarantee the placement of battered women, but the issue of gender-based violence is definitely not a solution. First look at the following news headlines: "Hengchun brother and sister love killed by knife stabbed", dissatisfaction was mentioned broke up the old man cut dead girlfriend, "The God Temple Massacre terror lover to kill ex-girlfriend", "to compound not male knife kill female teacher", these are just a week in the news reported gender violence cases [10], Gender violence, which is not known to the public at the table, remains invaluable.

According to the Taipei City sex statistics, the proportion of women in the domestic violence in Taipei increased year by year, climbed to more than 6,000 year in the past decade, in addition to violence under the family system, recently High-profile media reports, from the Qingsha case to an old man cut Mistress facial features case, We can see that sexual violence between couples is still entrenched in our lives. Gender violence is not an accident, but the existence of our real life, we do not consciously.

In traditional gender roles, women have been the appendages of men, gender violence is the ultimate male possession of women's power to show, because women as long as the good mother in the home, Good Wife, good daughter-in-law of the perfect woman, and who care about their own subjectivity? Even if necessary, it is best to take care of the family and children.

However, once women are victims of violence, whether sexual, sexual or domestic, the public will only blame them for being not brave enough to resist or leave the environment of violence. And if women really dare to jump out and accuse the perpetrators, may the society suggest that they are "real victims"? Or is it just a deliberate expansion of the emotional dispute? As for the term "battered female", the public cannot set a clear image, which makes us condone the occurrence of gender violence in our life. (Recommended reading: The ubiquitous culture of violence Rape Culture)

Sean Lien mentioned the placement of battered women in the debate, but in fact, many civil women's groups, such as the Reed Foundation, have taken measures to protect the women's network as an important part of the protection of women to return to the abusive environment, but in the Sean Lien Discourse, We don't see it. But equally important is how to give women a more reassuring environment, such as employment counseling, child care, and judicial assistance, after the liberation of gender violence.

And now break up violence no class, age, dangerous lover's possessive thinking still exists under the entire patriarchal structure: "I can not tolerate her to find another lover, I really love her", "I do not get things, others also get." Qingsha reflects the lack of social affective education and gender consciousness.

When gender violence becomes the norm of social journalism, we should not only regret or protect ourselves, but to further reflect on the "love and violence in the line between the" male culture, and pay attention to emotional education and the formation of gender awareness, so as to establish a good separation culture, and the breakup of violence notification mechanism how to run smoothly? The two-track parallel between pre-education and post-notification and counseling is what we expect the mayor of Taipei to see in the future, to get women out of the control of male power, and not to be seen as an appendage of the male in the relationship, and to be hurt. (same field Gayon: violence in intimate relationships, how good sisters Protect you )

When we begin to care about gender issues, we represent gender issues that are no longer at the edge of the city and can come out of the corner and be discussed and examined by the public. With these five questions, we would like to tell the two Taipei Mayor candidates: On the gender issue, women want more than just having children or having a job! Gender policy should not be confined to how women can be more easily nurtured, nor is it a simple fertility supplement that represents the full spectrum of gender politics, and there are still a variety of gender aspects in our society: Single working women, new immigrant spouses, comrades, housewives, battered women, etc., all of which are truly present in this city and need our attention.

In addition to heart and emotional issues, women fans also hope that women will be fascinated by political channels to let everyone know: "Personal is politics." "What kind of life we want on this land depends on political security for us," he said. Politics is not just fighting or voting in Congress, everyone is a tiny but important force for change, and now is the time for us to speak up and let change happen.

Text: Hype lab/fantine Chiu

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