sola_s incorporates complex and diverse realities we propose to address them through the following categories:
pleasure and needs
besides the fact that living alone requires satisfying bodily needs and their specific architectural requirements, las solas demand the normalization of a life of pleasure, making it a right. This implies contemplating objects, situations, and spaces online, at home, and in the city which guarantee mental health, an increase in the average quality of life, as well as changes to the imaginary around relationships and daily habits of las solas.
conflicts and opportunities
thinking about loneliness too often poses a series of conflicts that are directly related to preconceived notions of age, gender, marital status, and/or economic condition. understanding the weaknesses and difficulties of certain ways of life is an opportunity to design and promote other spaces and temporalities far removed from the normative: living alone as the possibility to improve the vital aspects of an individual.
narratives and imaginaries
the conventional forces us to either accept or reject an imaginary of familial living. devise alternatives, project possibilities, relish in the fantastical, and imagine the lives of those who live alone by risking, inventing, dreaming, and jumping into the water instead of drowning in the “ethos” that imbues and shapes us. it implies trusting that a new normal will happily house our solitude.
temporalities and identities
solas are fat, short, black, trans, old, ignorant, athletic, professional, widowed, crippled, bald, foreign, and masters students; we are unemployed, tired, rushing, on a diet, studying, traveling, in madrid, in immediate danger, about to give birth, on the way home, dying... our diversity implies our own individual temporalities that don’t match a traffic light, a calendar, or capitalism: we’re out of sync.
objects and technologies
we use technologies that implement us, complement us, replace us and connect us; our living space is occupied by objects that make our existence possible and pleasurable. These technologies supplement our mortal and imperfect bodies; we were born to die; but in the meantime, we enjoy.
policies for a good life and a good death
the right to a good life implies considering a good death. both circumstances must be considered and managed from the policies that care for all citizens, regardless of social condition. A secular and developed country cannot disregard people with impunity, leaving them to the will of charity or destiny.
economies and care networks
are resources that have to be covered by national budgets because we all participate in their consumption and production: the invisible wealth of care (cuidados) is based on the organized distribution of time. Care shouldn’t depend on volunteerism nor families; all people need care at certain moments in life. We live alone: we demand networks of care from governments.
I don't want to live in a single-family house of a domestic nature nor sit down for dinner alone at a table for six. I live alone and I want to enjoy an expanded domesticity in a caring city where my solitude is not questioned, granting the freedom to return late at night to my house––that I call home––unquestioned; to the space that was designed for my body, my temporalities, my needs, and my pleasures. There, in my bathroom with no doors, I’ll call you to discuss the weather since it snowed this morning.