Our bodies as fat women are public bodies, commentated bodies, dehumanised bodies too. We're not assumed to have the power to articulate our bodies for ourselves, but we are presumed available for others to describe, define and constrict.
Some might consider it an ugly truth that attractive people are often more successful than those less blessed with looks.
But now our appearance is emerging in legal disputes as a new kind of discrimination.
‘Lookism’, it is claimed, is the new racism, and should be banished from civilised societies.
Nearly everyone knows the phenomenon that you need to hand in photos for job applications, that „good looking“ people are the center of attention at parties, that people are subconciously rated as too „fat“, too skinny, too tall, too small, as „beautiful“ or „ugly“ or that one's own body can be perceived as „ugly“ and therefore one feels insecure and unhappy.It is so common that billboards, magazines and TV shows almost only show people who match the dominant beauty image(they are mostly depicted as „white“ and heterosexual) that it hardly attracts attention.This imaginary world which is full of „beautiful“ people and which is depicted by the media clumsily illustrates which values are relevant to gain acceptance in society.„Beauty“ is a market value within the competitive, capitalist society and the positive estimation of „beauty“ coevally leads to the discrimination of others who deviate from this contructed, bodily norm.This form of discrimination, which is prevalent in all areas of life and still hardly regarded, is called lookism.This website is meant to be an information and discussion portal against lookism. Its aim is to motivate people to spot this form of discrimination and to act thereupon.

Fight lookism.
Feminismo y Democracia en Judith Butler
Entre la metonimia del mercado y la metáfora (imposible) de la revolución
Es a través del cuerpo que el género y la sexualidad se exponen a otros.
Ser un cuerpo es ser entregado a otros.
El cuerpo implica mortalidad, vulnerabilidad y agencia.
Nuestros cuerpos nunca son del todo nuestros.
El cuerpo tiene una dimensión pública, constituido como fenómeno social en la esfera pública.
El cuerpo es profundamente ambivalente porque es mío y no lo es a la vez.