74 Sentences With "female emancipation" | Random Sentence Generator

If he is moving cautiously on female emancipation, he doesn't appear risk-averse on foreign policy.

In prewar Beirut, she moved in cosmopolitan artistic circles and became something of a symbol of female emancipation in the Arab world.

Mr Trump, in particular, offers (false) hope to many Americans buffeted by such large forces as globalisation, automation, female emancipation, civil rights and cultural change.

Despite the chauvinism at head office, Lyons tea shops are said to have contributed to female emancipation by providing a safe entry to social life and consumerdom.

All of Carrington's writings are invested with a sense of female emancipation that carries with them a sense of female entitlement that seems attune with today's feminist concerns.

The movie, "Rare Beasts," is about "what it really feels like to be a modern woman moving through female emancipation, and how that affects our relationships with men," she said.

Once only accepted as a masculine activity smoking was the 'bad' girl's rebel weapon in the 20th century, after several marketing campaigns took advantage of increasing female emancipation from traditional roles.

And with increasing fear of a recession thanks to falling oil prices, the economic argument for increased female emancipation may cause this regressive ban to be overturned—but not just yet.

We've come a long way from the early 63s, when bawdy women of "Sex and the City" swilled rose-colored cosmopolitans as a symbol of female emancipation — at last, the girls could party just as hard as the boys.

During her field study in China in 1970s, Margery Wolf, who was an anthropology professor at University of Iowa, was surprised by how effusive Chinese women were about the miracle of female emancipation in the very presence of their continued oppression.

Badran 1996, p. 188 The 1950s and especially the 1960s were a time of increased female emancipation in Egypt.Sullivan 1986, p.

Siti Walidah (1872 – 31 May 1946), better known as Nyai Ahmad Dahlan, was a female emancipation figure, wife of Muhammadiyah founder Ahmad Dahlan, and National Heroine of Indonesia.

On 25 April 2017, NewsMuseum inaugurated the exhibition "Macho Media", an interactive multimedia show around the main milestones and media episodes of the fight against machismo and female emancipation.

Sulochana Dongre, also known as Sulochanabai Dongre, was an Indian activist and feminist. A member of the Dalit caste, she was a prominent advocate for birth control and female emancipation.

It began to weaken the rigid English class structure and it gave an especially powerful boost to the existing movement toward female emancipation. Wells explored these social changes in his story.

Classical polyandry occurs when the evolution of sex role reversal has occurred and a female copulates with multiple males.Andersson, M. Current Issues – Perspectives and Reviews. Evolution of classical polyandry: three steps to female emancipation. Ethology 23, 1–24 (2005).

There is often a dualism within a religion that exalts women on the one hand, while demanding more rigorous displays of devotion on the other. This leads some feminists to see religion as the last barrier for female emancipation.

Her own canton of Vaud became the first canton, in February 1959, to endorse votes for women in cantonal and national elections, but across the country the 1959 referendum had rejected female emancipation for national elections by a margin of 2:1 of those (men) who voted.

Her article "Die Emanzipation - ein Irrtum?" (Emancipation - a fallacy?) describes her opinions on why birth rates continuously drop in Germany: Herman believes the Feminist movement forces women out of their natural place in the traditional family. Her understanding of female emancipation is that it calls for women to become like men.

In the same study, the frequency of foot-fetish depictions in pornographic literature was measured over a 30-year interval. An exponential increase was noted during the period of the current AIDS epidemic. In these cases, sexual footplay was viewed as a safe sex alternative. However, the researchers noted that these epidemics overlapped periods of relative female emancipation.

Marguerite Aimee Rosine Coppin (2 February 1867 – 1931) born in Brussels, was a Belgian novelist and poet. She became a feminist and pioneer in female emancipation and equal rights for women.Éliane Gubin, Marie-Sylvie Dupont- Bouchat, Dictionnaire des femmes belges Bruges, Lannoo Uitgeverij, 2006 , Preview available She was compared with women's rights activists Amelia Bloomer and Emmeline Pankhurst.

Sadet Karabulut (born 28 April 1975) is a Dutch politician and former civil servant and trade unionist of Kurdish descent. As a member of the Socialist Party (Socialistische Partij), she has been an MP since 30 November 2006. She focuses on matters of social affairs (poverty reduction, social assistance, purchasing power, child benefits), female emancipation, and social integration.

The comics gave beauty tips, included recipes and gave behavioral advice. During the 1950s, as a result of American troops being stationed in Spain, American comics began to impact the Spanish comic scene. Daily newspapers would begin carrying a daily comic strip. Still, the government imposed the 1952 Infant and Juvenile Press Norms () to make sure that comics did not encourage female emancipation.

Saint-Simonianism preached a new social order in which meritocracy would replace hereditary distinctions in rank and wealth. There would also be female emancipation and an important role for artists and scientists. Heine frequented some Saint-Simonian meetings after his arrival in Paris but within a few years his enthusiasm for the ideology – and other forms of utopianism – had waned.See Sammons, pp.

Mujeres Libres supported group childcare, and set up childcare centres in both industrial and agricultural workplaces. As women were the primary carers of children, this service allowed women to more freely participate in the workforce and union activities. Therefore, their efforts to improve the health and education of children also supported both the war effort and their aims of female emancipation.

Al-Waleed is considered a proponent of female emancipation in the Saudi world. He financed the training of Hanadi Zakaria al-Hindi as the first Saudi woman commercial airline pilot, and said at her graduation that he is "in full support of Saudi ladies working in all fields".First Saudi Female Pilot Lands Job With Kingdom Holding , 24 November 2004. Includes photo.

Ienie is famous for her giggle, as well as her signature movements like scrunching her nose when she's angry or raising her shoulders when she's confused. Ieniemienie was introduced in 1980. She started out as a mouse who lived in a hole. Through the years, when female emancipation wasn't as much as an issue on the street, her personality became more childlike and girlish.

She was designed to look like a girl version of Tommie. Troel was performed by Marijke Boon. Even though the viewers had no problems with her, the producers found her too feminine for a show that dealt with female emancipation, so she disappeared after a year. A newspaper article mentions another reason for her disappearance: her performer didn't get paid as much as the male performers.

He started singing when he was part of the soprano in Christ the King church choir in the early 1990s. Whilst in senior three, his song won the Youth Alive National Music Festival in 1995. Having won, Kyagulanyi continued developing his talent. During his senior six vacation in 1999, he released "Ekyasa Kyabakyala", a song about female emancipation, which pushed him further up the music ladder.

An initial step was made towards female emancipation when women of the royal family removed their veils; educational institutions were opened to women. The education system was reformed with a secular emphasis and with teachers arriving from outside Afghanistan. A German school that opened in Kabul at one point offered the von Hentig Fellowship, devoted to postgraduate study in Germany. Medical services were reformed and a number of hospitals were built.

Maunder also wrote operettas. His Daisy Dingle received its first performance in Forest Hill in 1885. Another, a Comic Opera, entitled The Superior Sex, was performed at the Empire Theatre, Southend, in March 1909, and again at the Cripplegate Theatre, London, in February 1910. Set in 2005 A.D., it takes a humorous look at female emancipation by setting an inept army regiment (the 125th Indefencibles) against legendary female- warriors, the Amazons.

John Sutherland. The Stanford/Longman Companion to Victorian Fiction The Fortnightly prospered under John Morley, its sales increasing to 2,500 by 1872. Morley, a liberal, published articles favouring reform in academia, work place relations, female emancipation and religion. A host of famous and soon-to-be-famous literary figures were featured in its pages, with three novels by Anthony Trollope and two by George Meredith appearing in serial form.

In 2008, Adinia Wirasti graduated from the New York Film Academy one year Screenwriting Program in Los Angeles, CA. Her upcoming movies include Critical Eleven, a movie adaptation of the best selling novel "Critical Eleven" by Ika Natassa. Adinia will be starring as the leading role (Anya) alongside Reza Rahadian (Ale). The other movie is Kartini, a biopic of an Indonesian female emancipation heroine; playing the role of Soelastri.

Consequently, it did not become law. Labour from 1903 was tied into an alliance with the Liberals and its leadership was divided on the issue of female emancipation. However, the 1913 party conference agreed to oppose any franchise bill that did not include extension of the franchise for women after a suffragist campaign in the north west of England effectively changed party opinion. The party consistently supported women's suffrage in the years before the war.

In 1869, she addressed the Constitutional Assembly of Cuban patriots at Guáimaro in which she linked female emancipation to the abolition of slavery and the struggle against colonialism. Although unused to hardship she lived in the forest with the revolutionaries. On July 9, 1871, she and her husband were taken by surprise by the Spanish forces and captured. She was sentenced to exile in Spain where she lived the rest of her life never seeing de la Pera again.

She was an active advocate for abolitionism and the so-called feminismo de la diferencia (feminism of difference). That is to say, they did not demand female emancipation, nor equality of rights with men; they simply advocated greater education for women with the sole objective of having basic knowledge to be able to have conversations with their husband, and thus not boring him. They considered this to be the main cause of matrimonial breakups at the time.

"a life-long local, national and international campaigner....Phoebe holds an important place in the history of "bottom-up" labour activism, and is a symbol of female emancipation during a century of women's struggle.... Phoebe demonstrated that it was possible for a committed individual of humble origins to make a significant impact in diverse areas of politics. The fact that she achieved this as a woman, and on occasions as the first female activist, makes her achievements all the more remarkable".

The themes of the songs, however, and her manner of interpretation with a troubled, broken voice, were to influence other singing and speaking performers such as the French singer Barbara. Yvonne George participated in the progress of female emancipation in the inter-war period. Weakened by the excesses of her lifestyle and especially her drug habits, George fell ill with tuberculosis. Following ineffective treatments, she died in a hotel room near the port of Genoa on 22 April 1930, aged 33.

She served as secretary of the Press Syndicate in Bruges, specially designated to entertain British visitors, e.g., in 1902 when a group of English journalists visited the exhibition of Flemish Primitives in Bruges. Some citizens in Bruges were scandalized when Coppin rode a bicycle down the streets of the city with her skirts clipped to each ankle to function like trousers. The bicycle was recognized by 19th-century feminists and suffragists as a "freedom machine" for women contributing to female emancipation.

The 1929 "Torches of Freedom" public relations campaign equated smoking in public with female emancipation. Some women had been smoking decades earlier, but usually in private; this 1890s satirical cartoon from Germany illustrates the notion that smoking was considered unfeminine by some in that period."Torches of Freedom" was a phrase used to encourage women's smoking by exploiting women's aspirations for a better life during the early twentieth century first-wave feminism in the United States. Cigarettes were described as symbols of emancipation and equality with men.

The Bourguiba government's reforms included female emancipation, public education, family planning, a modern, state-run healthcare system, a campaign to improve literacy, administrative, financial and economic organization, suppression of religious property endowments, known as Waqf, and building the country's infrastructure. Wives of Tunisian personalities greeting Habib Bourguiba. In his social agenda, Bourguiba advocated for women's rights. Thus, he enacted the Code of Personal Status, ratified on 13 August 1956, a few months after he had taken office, as Prime minister of the Kingdom of Tunisia.

The early Chinese feminist Qiu Jin, who underwent the painful process of unbinding her own bound feet, attacked footbinding and other traditional practices. She argued that women, by retaining their small bound feet, made themselves subservient as it would mean women imprisoning themselves indoors. She believed that women should emancipate themselves from oppression, that girls can ensure their independence through education, and that they should develop new mental and physical qualities fitting for the new era. The ending of the practice is seen as a significant event in the process of female emancipation in China.

In the 1970s, female emancipation was in large measure a matter of age. One observer generalized that city women under the age of thirty-five had discarded the traditional veil and were quite likely to wear Western-style clothing. Those between the ages of thirty-five and forty-five were increasingly ready to consider such a change, but women over the age of forty-five appeared reluctant to give up the protection which they perceived their veils and customary dress to afford. A decade later, veiling was uncommon among urban women.

From her early narrative texts onwards, Silberrad consistently casts female protagonists with independent and self-determined lives, who are contrasted with sets of ridiculously unemancipated women, often ludicrous striving after the 'good match'. Silberrad's female protagonists embody an entirely different type of femininity, moving with ease in traditionally male circles, while also working self-consciously as scientists, politicians, or even self-appointed spies. They are emancipated in spirit and fearless in the face of public opinion. Despite this, Silberrad's attitude towards the more political side of the issue of female emancipation seems ambiguous.

Instead, the less ambitious Andrew encourages Dinah's dreams by confessing that, as a youth, he had a short career as a ballroom dancer but gave it up to protect his father's reputation. That night, Dinah shows up late at the Forum Society, and Tom is forced to read her speech cold. He is shocked to discover that her "equality" topic is female emancipation and is laughed at by the large crowd. The humiliated Tom dotes on Bernice and informs Dinah that he no longer wants to be seen with her.

" Dennis Schwartz of Ozus' World Movie Reviews called the film "an unusual original story that's rooted in a Buddhist parable [...] of seeing the world as a dream". James Mudge of Beyond Hollywood called it "an almost ethereal, yet truly captivating film which is fascinating and moving", writing that "it is quite likely that viewers will not even realize the lack of dialogue". Jamie Woolley of BBC.com gave the film three out of five stars, writing: "3-Iron isn't going to win any prizes for furthering of the cause of female emancipation.

With the formation of the First International anarchist sections in various European countries under the leadership of Mikhail Bakunin, anarchism became noted for not only encouraging female participation in the political movement, but also for espousing the ideal of female emancipation. Michel was rediscovered by French feminists in the 1970s through the works of Xavière Gauthier. Academic interest in Michel's life and political writings was prompted in the 1970s by Édith Thomas's comprehensively researched biography. Louise Michel station on the Paris Metro, located in Levallois-Perret, is named for her.

Gaynor in 1976 In the next few years, Gaynor released the albums Glorious and Gloria Gaynor's Park Avenue Sound, but would only enjoy a few more moderate hits. However, in late 1978, with the release of her album Love Tracks, she climbed the pop charts again with her smash hit single "I Will Survive". The lyrics of this song are written from the point of view of a woman, recently dumped, telling her former lover that she can cope without him and does not want anything more to do with him. The song has become something of an anthem of female emancipation.

The roles and status of women had then become the subject of a great deal of discussion and legal action in Libya after the change of rule, as they have in many countries of the Middle East. Some observers suggested that the regime made efforts on behalf of female emancipation because it viewed women as an essential source of labour in an economy chronically starved for workers. They also postulated that the government was interested in expanding its political base, hoping to curry favour by championing female rights. Since independence, Libyan leaders have been committed to improving the condition of women.

A statue of Akka Mahadevi installed at her birthplace, Udathadi She is considered by modern scholars to be a prominent figure in the field of female emancipation. A household name in Karnataka, she wrote that she was a woman only in name and that her mind, body, and soul belonged to Shiva. During a time of strife and political uncertainty in the 12th century, she chose spiritual enlightenment and stood by her choice. She took part in convocations of the learned such as the Anubhavamantapa in Kalyana (now Basava Kalyana) to debate philosophy and enlightenment (or Moksha, termed by her as "arivu").

During the 1930s and 40s, Dongre became a notable advocate for female emancipation. Initial affiliated with the All India Women's Conference, Dongre - along with other Dalit leaders - broke away from the conference, feeling it was too heavily dominated by the upper castes. She would go on to become a leader of the All India Depressed Classes Women Congress, and chaired a large-scale conference held by the congress in 1942. That same year, Dongre (along with Shantabai Dani) spoke before a crowd of 25,000 women at the women's conferences of an All-India Scheduled Caste Federation meeting in Nagpur.

Penny is the author of Meat Market: Female Flesh Under Capitalism (Zero Books, 2011) and Penny Red: Notes from a New Age of Dissent (Pluto Press, 2011). In Meat Market, they criticise liberal feminism as embracing the consumer choice offered by capitalism as the path to female emancipation. Penny Red was shortlisted for the first Bread and Roses Award for Radical Publishing in 2012 after the publication of Discordia: Six Nights in Crisis Athens (Random House, 2012). Their 2013 work Cybersexism: Sex, Gender and Power on the Internet (Bloomsbury, 2013) contemplates online harassment and its motivations.

Initially known to avoid women and under pressure to marry quickly, in Magelang Oerip became involved with Rohmah Soebroto, the daughter of his former Javanese and Malay language teacher Soebroto and a distant relative of female emancipation figure Kartini. The pair were engaged on 7 May 1926 and married on 30 June of the same year. Also in Magelang, Oerip took on his father's name, which he used as a family name for dealing with the Dutch. Afterwards he began referring to himself by the full name of Oerip Soemohardjo, although others continued to call him Oerip.

On 25 December 1978, Sjumandjaja announced his return with a new film, Kabut Sutra Ungu (Mist of Purple Silk), an adaptation of the novel by Ike Soepomo. Kabut Sutra Ungu was followed by several more films, including Bukan Sandiwara (Not a Play; 1980), the biopic of female emancipation figure Kartini R. A. Kartini (1981), and Budak Nafsu (Slave to Lust; 1983), which was based on the novel Fatimah by Titie Said. Sjumandjaja's last film before his death, Kerikil-Kerikil Tajam (Sharp Pebbles) was released in 1984. After suffering from a heart attack during prayer at Soepomo's home on 19 July 1985, Sjumandjaja was brought to Dr. Cipto Mangunkusumo Hospital in Jakarta.

Kongsvinger Museum is located here, together with a museum of female emancipation in a building called "Rolighed", the home of Dagny Juel, the famous author once portrayed by Edvard Munch. Øvrebyen was designated as an area of special antiquarian interest in 1973. Today, Øvrebyen, the old uptown area around the fortress is dominated by wooden buildings from the 18th and 19th centuries, laid out in the typical right angle square plan - by architect Cicignon - popular in this period. The eastern parts of Kongsvinger and its neighboring municipalities to the north and south were populated at the end of the 17th century by Finnish emigrants who came across the Swedish border.

Wilde persuaded the publisher to change the title to The Woman's World,The title The Woman's World was suggested to Oscar Wilde by the poet and novelist Dinah Craik, and he eulogised her in his first editorial. the change of description indicated it positioned itself towards an emerging class of educated women reflecting their changing place in society: Wilde designed it as "the first social magazine for women".Clayworth (1997:89) Stephen Calloway and David Colvin characterised the change as one which eliminated connotations of "bas-bourgeois snobbery and reflected his advanced views on female emancipation".Stephen Calloway & David Colvin, Oscar Wilde: An Exquisite Life, Orian, 1997, p 53-54.

As early as the autumn of 1851, with the health of its editor failing, Y Gymraes was merged with the monthly penny periodical Y Tywysydd (The Guide), and became Y Tywysydd a'r Gymraes in early 1852. Despite its title the majority of the contributors were men, and the publication continued to emphasise the importance of high moral standards rather than give practical advice. Although the publication continued into the 1880s, it eventually made way for Y Frythones (The Female Briton) under the editorship of Sarah Jane Rees. Although these periodicals had their roots in the temperance movement, and many of the articles within their pages were frivolous, by the 1880s they began broaching the topic of female emancipation.

She continued to labor for the overthrow of slavery until it was abolished. In 1836, assisted by a few friends, she opened an evening school for young African American girls in the west part of Boston. In 1840, after the dissolution of the Boston Female Anti-Slavery Society, Ball and her sister, Lucy, helped found the Massachusetts Female Emancipation Society. In 1842, Ball was sent as a delegate to an anti-slavery convention of women held in Philadelphia, Pennsylvania Hall, where the convention met, was attacked by a mob of several thousands, the women were driven out and pelted with stones, mud and missiles of various kinds, and Ball was struck in her chest by a piece of brick.

Wouters proceeded to elaborate this theoretical perspective in a variety of studies of the late-nineteenth and twentieth-century social and psychic processes, focusing mainly on emotion regulation, dying and mourning, sexuality, and the emancipation of women and children. In 2004 Wouters published Sex and Manners, Female Emancipation in the West 1890-2000. His systematic and empirical approach has been an important contribution to this field of study and is highly appreciated throughout the ranks of his fellow workers and students. Cas Wouters has written articles in English, Dutch, Spanish and German on changes in relationships between men and women, the dying and those who live on, and on related, more general social and psychic processes.

Lauren Goodlad in a 2000 article rejected Kaufmann's claim of Austen as a classical liberal, arguing that the message of Sense and Sensibility was the failure of liberalism to reconcile alienated individuals from a society that only valued money.Irvine, 120. As Rajeswari Rajan notes in her essay on recent Austen scholarship, "the idea of a political Austen is no longer seriously challenged". The questions scholars now investigate involve: "the [French] Revolution, war, nationalism, empire, class, 'improvement' [of the estate], the clergy, town versus country, abolition, the professions, female emancipation; whether her politics were Tory, Whig, or radical; whether she was a conservative or a revolutionary, or occupied a reformist position between these extremes".Rajan, 101.

The Jineology-based agenda of "trying to break the honor-based religious and tribal rules that confine women" is controversial and overcoming controversy in conservative quarters of society in northern Syria. The development of Jineology is one of five pillars in the Kurdish women's movement in Rojava with the Kongreya Star umbrella organization, focused "on protecting each other, resisting ISIL and building an egalitarian community in the middle of a warzone." Jineology is one of a range of courses offered at Kongreya Star's women's academy. Jineology is taught in Kurdish community centres throughout Turkey and Syria where women learn about female emancipation and self-defence (in relation to honour killings, rape and domestic violence), and where female victims of domestic abuse are helped.

The class clashes during the decade were reflected in the character of Ken Masters, a nouveau riche chancer always involved in shady schemes to establish himself as a credible figure in the business world, but generally looked down upon by those with 'old money' (for example Charles Frere and merchant banker Sir John Stevens (Willoughby Gray) and often used as an unwitting pawn in their wider power games. Through the character of Jan Howard and her attempts to go it alone as a businesswoman by establishing her own fashion label, the series explored a standard 1980s melodramatic motif of female emancipation via capitalism, similar to that associated with the characters of Alexis Colby in Dynasty and Abby Ewing in Knots Landing and with ITV drama series Connie.

Pomeroy sued the landlady, but lost the case because she had been offered service in an alternative room, albeit one occupied by three men. The Cycling UK (formerly the Cycle Touring Club (CTC), which removed its badge of approval from the Hautboy at the time) says that "the case hit the national headlines, made CTC a lot of friends, led to more women's cycling groups, and was a milestone on the road to female emancipation". In later years she took up the cause of women's suffrage. Her obituary in The Times says that she had written pieces for that newspaper to express the view that women could do more of the work currently done by men, and had also campaigned for reforms to prevent tuberculosis.

In 1918, with Sverdlov's assistance against opposition from Zinoviev and Radek, she succeeded in getting a national congress of working women held, with Lenin as a speaker. According to Elwood,Elwood, p. 237 the reason the party leadership agreed to back up Armand’s agitation for communal facilities was that the Civil War required enlisting women into factory work and auxiliary tasks in the Red Army, which created the need to release women from traditional duties. Armand also chaired the First International Conference of Communist Women in 1920. The spring of 1920 saw the appearance, again on Armand’s initiative, of the journal Kommunistka, which dealt with "the broader aspects of female emancipation and the need to alter the relationship between the sexes if lasting change was to be effected".

Kucinski, "Paulo Francis", 87; in the words of Francis' friend, fellow journalist and culture critic Sergio Augusto: "ex-communists are people who feel betrayed, and [Francis] from [sometime on] started to react as the victim of a treason" – quoted by Marcos Augusto Gonçalves, "10 anos sem Francis", Folha de S.Paulo, February 4, 2007, reissued in Observatório da Imprensa site. Accessed May 12, 2011. After the joint publication, in 1982, of two novellas under the title Filhas do Segundo Sexo ("Children of the Second Sex") – an attempt at tackling the issue of middle-class female emancipation and at the same time at plain language feuilleton – which was very ill-received by both critics"Children of the Second Sex is unworth of attention" – Cristiane Costa, Pena de Aluguel, 360, footnote 19. and public, Francis stopped publishing fiction.

Her circle of friends included Anna de Noailles, an influence for Faubert and prominent literary figure in pre-World War I France, and the prolific and popular novelist Sidonie-Gabrielle Colette. Underscoring Faubert’s friends and acquaintances, Madeleine Gardiner suggests Faubert may have engaged in amorous relationships with women, particularly in the liberated climate of Europe’s postwar années folles. Also known as the Roaring Twenties, this period was marked by sustained economic growth in major European and American cities, artistic and cultural dynamism, and growing female emancipation, especially for elite and white women. Natasha Tinsley (2010) reads a number of Faubert’s poems as celebrations of women’s sensuality, addressed to a lover or lovers whose gender is not specified, as well as astute negotiations of race and gender, with Faubert refusing the popular tropes assigned to women of color in the contemporary white European imagination.

London: Thames & Hudson Ltd. For the early 50s, despite the reaction to the two-piece swimsuit worn by Brigitte Bardot in Manina, the Girl in the Bikini in 1952, most women in the 1950s still wore one-piece suits. To increasing female emancipation and realized the commercial possibilities of beauty pageants, big companies launched beauty contests to find girls who could help promote products, believing that a picture of a pretty girl in a swimsuit was the best promotion. Instead of swimsuits, these contests popularized the playsuit, but swimsuits remained the highlight in the beauty contest. The first bikinis appeared just after World War II. Early examples were not very different from the women's two pieces common since the 1920s, except that they had a gap below the breast line allowing for a section of bare midriff.

The couple fled to London, but returned one year later, settling in Madrid and contributing to La Revista Blanca, for which she wrote articles on female emancipation. She also served as translator for contributions from Louise Michel, Gustavo de la Barre, and Antonio Labriola.Gustavo, Soledad (1865–1939), Andrew H Lee, Blackwell Reference, Retrieved 12 June 2016 In 1905 she had a daughter, Federica Montseny, and abandoned Madrid shortly after for Cerdanyola del Vallès near Barcelona, where she continued to participate in the events of the following years: the Tragic Week in Barcelona and the execution of her friend Francesc Ferrer i Guàrdia in 1909, the foundation of the CNT in 1910, the dictatorship of Miguel Primo de Rivera (1923-1930), the founding of the FAI in 1927, the Second Republic (1931-1939), the military coup and the resulting Spanish Civil War (1936-1939).

Cirillo has been active in the feminist movement since the late 1960s and politically engaged from an early date as a socialist activist in the Italian Section of the Fourth International, Proletarian Democracy, Communist Refoundation Party (of which she was a member of the National Political Committee) and then of the Critical Left (with which she was a candidate for the Senate in the 2008 elections). She was part of the editorial staff of Erre magazine and its precursor Bandiera rossa, and also collaborated for several years with the daily Liberazione. She has written several books on feminism and is the curator of the permanent workshop of the Quaderni viola which since the end of the eighties has been developing pamphlets and books on the theme of female emancipation. It is also active on LGBT issues.

According to Varma, women took education as a mean of the humanization of character, and realized the true value of education in a being's intellectual development. However, the institution of marriage, and the "flawed social arrangements related to" it, soon dilapidated the possibility of a better future for women, in particular, and society, in general, and made education assume the verisimilitude of a thought that could reach the zenith of efficacy. The orthodox and tapered framework, and outlook, of society towards female emancipation, to the essayist, becomes the basic foundation over which several other correspondent problems cultivate, and also the reason behind the bitterness and agony of womankind at the same time. 10\. "Society and the Individual" (1937) "Society and the Individual" exclusively arrives to deal with the mutual "relationship between the individual and society" [as the title suggests], and calls for an internally consistent harmony between the two.

She drove through reforms to allow women rights to divorce, abort, participate in government affairs and create the facilities like mass canteens and mother centers. In 1918, with Sverdlov's assistance against opposition from Zinoviev and Radek, she succeeded in getting a national congress of working women held, with Lenin as a speaker. According to Elwood, the reason the party leadership agreed to back up Armand’s agitation for communal facilities was that the Civil War required enlisting women into factory work and auxiliary tasks in the Red Army, which created the need to release women from traditional duties. Armand also chaired the First International Conference of Communist Women in 1920. The spring of 1920 saw the appearance, again on Armand’s initiative, of the journal Kommunistka, which dealt with "the broader aspects of female emancipation and the need to alter the relationship between the sexes if lasting change was to be effected".

She was in total control of the school and in the days before female emancipation this made a great impression on her charges. The resulting ambivalence was exacerbated by a fiery temper and by the way her mood flipped between firm discipline and generous indulgence. Mrs Wilkes was a great believer in history teaching and saw the Harrow History Prize as an opportunity to bring it into the classics- dominated curriculum.C. Vaughan Wilkes The Teaching of History: I. In Preparatory Schools History: The Journal of the Historical Association Volume 2 Issue 7 Page 144-152, October 1917 Mrs Wilkes also taught English, and stimulated generations of writers with her emphasis on clear, high quality writing. In addition to Mrs Wilkes, a major influence was the second master R. L. Sillar, who joined the school staff soon after it opened and stayed for 30 years.

19 One reason why she does not want to make an accusation against men is that they are simply playing their assigned role in a flawed universe. Only love can alleviate destructive aspects of the sex-antagonism: "I loathe the way the two cancers of sadism and masochism eat into the sexual life of humanity, so that the one lifts the lash and the other offers blood to the blow, and both are drunken with the beastly pleasure of misery and do not proceed with love's business of building a shelter from the cruelty of the universe." In addition to the operations of love, female emancipation is crucial to removing the moral, professional, and social stigma associated with the notion of the "weaker sex," without trying to do away altogether with the temperamental and metaphysical aspects of the gender dualism itself. Thus, the "sex war" described in West's early short story "Indissoluble Matrimony" (1914) elevates the female character, Evadne, in the end because she accepts the terms of the contest without superficially trying to "win" that war.

Employing rebellion (in almost every essay of Links in the Chain, 'rebellion' has been showcased as the primary medium of female emancipation) as her "infallible weapon", the essay turns to assert that "the enlightened and educated women of today" only remembers "the factors responsible for her deplorable condition", and now only yearns to seek the ultimate goal. Her task would uplift her quality of living: "The task of the woman- a forerunner of revolution and the flag-bearer of freedom- will conclude with the wholesome reconstruction of life and not its destruction." "The Modern Woman", therefore, finally ends on a note of gleeful hope, only if humanity, exclusively women, understands the deeper nuances of life, and take rebellion only as a means to express discontentment and to assert one's demands to achieve an exuberant future. 5\. "Home and Beyond" (1934) "Home and Beyond"- divided into three distinct parts- takes up the subject of the age-old inhibitions, imposed on women, in significantly contributing to the development of society as a whole.