By Patrick Hanafin
This quantity examines the evolution of reproductive legislation in Italy from the 'far west' of the Eighties and 90s via to at least one of the main most likely restrictive platforms in Europe. The publication employs an array of sociological, philosophical and criminal fabric with the intention to observe why the sort of repressive piece of laws has been produced on the finish of a interval of considerable swap within the dynamic of gender kinfolk in Italy. The e-book additionally discusses Italian coverage in the wider ecu coverage framework.
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Additional info for Conceiving Life (Law, Justice and Power Series)
83. , pp. 84–88. 9 See further Massimo Livi-Bacci, ‘Demograﬁa dell’aborto in Italia’, Sapere (1975): 41–46. 10 Amalia Signorelli, ‘Women in Italy in the 1970s’, in Cento Bull and Giorgio (eds), Speaking Out and Silencing, pp. 42–68, p. 49. However many women did not survive such interventions. 11 See further Aida Ribero, Una Questione Di Liberta: Il femminismo degli anni Settanta (Torino, 1999), p. 272. 30 Conceiving Life legal rights to colonized people. And what is imposed on them as culture.
However many women did not survive such interventions. 11 See further Aida Ribero, Una Questione Di Liberta: Il femminismo degli anni Settanta (Torino, 1999), p. 272. 30 Conceiving Life legal rights to colonized people. And what is imposed on them as culture. 12 This radical critique of women’s role and experience required that merely legislating for abortion would not be enough to transform the cultural and symbolic position of women in society. What was necessary was a transformation of woman’s symbolic position not just concessions granted to women by male legislators.
To have a medical practice not performed within the scope of tight legal and political control is a threat to the medico-juridical order as well as a threat to women’s lives and health. , p. 118. I medici più giovani non hanno partecipato e non hanno vissuto quella elaborazione e presa di coscienza collettiva che ha portato le donne a prendere in mano il loro destino, a chiedere di decidere della maternità. Non c’è in loro alcun riconoscimento del potere della donna sulla nascita e della potenzialità regolatoria che da esso deriva, tanto meno accettazione di quella cultura dell’autodeterminazione femminile che ha così fortemente permeato le lotte sull’aborto di trent’anni fa.