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History of feminism
Introduction
First-wave feminism
Second wave feminism
Third wave
Protofeminism
Middle East
European Renaissance
Development of the feminist movement
Eighteenth century: the Age of Enlightenment
Wollstonecraft and A Vindication
Early nineteenth century: “womanliness” and social injustice
Feminism in fiction
Late nineteenth century: the women's movement, reform and campaigns
The emerging women’s movement
The ladies of Langham Place
Educational reform
Women’s campaigns
Suffrage
Twentieth century
Introduction
Early twentieth century: the Edwardian era
Suffragettes and the prelude to war
Feminist science fiction
Mid twentieth century: interbellum
Electoral reform
Other jurisdictions
The women's movement and social reform
Late twentieth century: the postwar period and the second wave
Betty Friedan, The Feminine Mystique, and the rise of Women’s Liberation
Feminist writing
International feminism
Local histories of feminism
France
Iran
Japan
Norway
Poland
United States of America
History of selected feminist issues
The history of feminist theory
Sociology of the family debate
Psychoanalysis and feminism
See also
History of feminism
The history of feminism is the history of feminist movements and their efforts to overturn gender inequality. Feminist scholars have divided feminism's history into three "waves".[1][2] Each is described as dealing with different aspects of the same feminist issues. The first wave refers to the feminism movement of the 19th through early 20th centuries, which dealt mainly with the Suffrage movement. The second wave (1960s-1980s) dealt with the inequality of laws, as well as cultural inequalities. The Third wave of Feminism (1990s-current), is seen as both a continuation and a response to the perceived failures of the Second-wave
Limiting the history of Feminism to the history of the modern Feminist Movement has been criticised by some authors as ignoring women's opposition to patriarchy over the course of thousands of years.[4][5][6][7] For example, Mary Wollstonecraft, author of A Vindication of the Rights of Women, put forth ideals now recognized as feminist, as an outgrowth of the enlightenment values espoused in the late 18th, early 19th centuries. Although some find the use of the term feminist prior to its coinage (sometime around 1880) "anachronistic", others prefer to see "feminism" as a self-conscious and systematic ideology beginning in the late eighteenth century
Introduction
The word "feminism" appeared first in France in the 1880s, Great Britain in the 1890s, and the United States in 1910. The Oxford English Dictionary lists 1894 for "feminism", and 1895 for "feminist" Prior to that time "Woman's Rights" was probably the term used most commonly, hence Queen Victoria's description of this "mad, wicked folly of 'Woman's Rights' It was the London Daily News that coined the term, and by importing it from France, automatically branded it as dangerous. "What our Paris Correspondent describes as a 'Feminist' group...in the..Chamber of Deputies".[citation needed]
Defining feminism can be challenging, but a broad understanding of it includes women and men acting, speaking and writing on women's issues and rights and identifying social injustice in the status quo. Activists who discussed or advanced women's issues prior to the existence of the "feminist" or "women's rights" movements are sometimes labelled 'protofeminist'. (see: Botting and Houser's '"Drawing the Line of Equality”', 2006) This term has been criticized because it potentially detracts from the importance of their contributions.[citation needed]
Marie Urbanski refers to this as erasing women from history in her account of Margaret Fuller's life Others such as Nancy Cott stress the need to see feminism retrospectively and inclusively as "an integral tradition of protest", Where periodicity schemes have been defined by a culture, in which some voices are silent, engaging those voices creates an awkward fit with other "communities of discourse
First-wave feminism
First-wave feminism refers to a period of feminist activity during the nineteenth century and early twentieth century especially in the Anglosphere. It focused primarily on gaining the right of women's suffrage. The term, "first-wave," was coined retrospectively after the term second-wave feminism began to be used to describe a newer feminist movement that focused as much on fighting social and cultural inequalities as further political inequalities.
In Britain, the Suffragettes campaigned for the women's vote, which was eventually granted − to some women in 1918 and to all in 1928 − as much because of the part played by British women during the First World War, as of the efforts of the Suffragettes. In the United States leaders of this movement include Elizabeth Cady Stanton and Susan B. Anthony, who each campaigned for the abolition of slavery prior to championing women's right to vote. Other important leaders include Lucy Stone, Olympia Brown, and Helen Pitts. American first-wave feminism involved a wide range of women, some belonging to conservative Christian groups (such as Frances Willard and the Woman's Christian Temperance Union), others resembling the diversity and radicalism of much of second-wave feminism (such as Stanton, Anthony, Matilda Joslyn Gage and the National Woman Suffrage Association, of which Stanton was president). In the United States first-wave feminism is considered to have ended with the passage of the Nineteenth Amendment to the United States Constitution (1919), granting women the right to vote.[citation needed]
Second wave feminism
Second-wave feminism refers to a period of feminist activity beginning in the early 1960s and lasting through the late 1980s. Second Wave Feminism has existed continuously since then, and continues to coexist with what some people call Third Wave Feminism. The second wave feminism saw cultural and political inequalities as inextricably linked. The movement encouraged women to understand aspects of their own personal lives as deeply politicized, and reflective of a sexist structure of power. If first-wave feminism focused upon absolute rights such as suffrage, second-wave feminism was largely concerned with other issues of equality, such as the end to discrimination
Middle East
See also: Islamic feminism, Women in Islam, and Women in Iraq
In the Middle East during the Middle Ages, an early effort to improve the status of women occurred during the early reforms under Islam, when women were given greater rights in marriage, divorce and inheritance.[24] Women were not accorded with such legal status in other cultures, including the West, until centuries later The Oxford Dictionary of Islam states that the general improvement of the status of Arab women included prohibition of female infanticide and recognizing women's full personhood. "The dowry, previously regarded as a bride-price paid to the father, became a nuptial gift retained by the wife as part of her personal property." Under Islamic law, marriage was no longer viewed as a "status" but rather as a "contract", in which the woman's consent was imperative "Women were given inheritance rights in a patriarchal society that had previously restricted inheritance to male relatives Annemarie Schimmel states that "compared to the pre-Islamic position of women, Islamic legislation meant an enormous progress; the woman has the right, at least according to the letter of the law, to administer the wealth she has brought into the family or has earned by her own work." According to Professor William Montgomery Watt, when seen in such historical context, Muhammad "can be seen as a figure who testified on behalf of women’s rights."
Whilst in the pre-modern period there was not a formal feminist movement, nevertheless there were a number of important figures who argued for improving women's rights and autonomy. These range from the medieval mystic and philosopher Ibn Arabi, who argued that women could achieve spiritual stations as equally high as men to Nana Asma’u, daughter of eighteenth-century reformer Usman Dan Fodio, who pushed for literacy and education of Muslim women
Women played an important role in the foundations of many Islamic educational institutions, such as Fatima al-Fihri's founding of the University of Al Karaouine in 859. This continued through to the Ayyubid dynasty in the 12th and 13th centuries, when 160 mosques and madrasahs were established in Damascus, 26 of which were funded by women through the Waqf (charitable trust or trust law) system. Half of all the royal patrons for these institutions were also women.[32] As a result, opportunities for female education arose in the medieval Islamic world. In the 12th century, the Sunni scholar Ibn Asakir wrote that women could study, earn ijazahs (academic degrees), and qualify as scholars and teachers. This was especially the case for learned and scholarly families, who wanted to ensure the highest possible education for both their sons and daughters.[33] Ibn Asakir was in support of female education and had himself studied under eighty different female teachers in his time. Female education in the Islamic world was said to be inspired by Muhammad's wives: Khadijah, a successful businesswoman, and Aisha, a renowned hadith scholar and military leader. According to a hadith attributed to Muhammad, he praised the women of Medina because of their desire for religious knowledge While there were no legal restrictions on female education, some men did not approve of this practice, such as Muhammad ibn al-Hajj (d. 1336) who was appalled at the behaviour of some women who informally audited lectures in his time
"[Consider] what some women do when people gather with a shaykh to hear [the recitation of] books. At that point women come, too, to hear the readings; the men sit in one place, the women facing them. It even happens at such times that some of the women are carried away by the situation; one will stand up, and sit down, and shout in a loud voice. [Moreover,] her 'awra will appear; in her house, their exposure would be forbidden — how can it be allowed in a mosque, in the presence of men?"
The labor force in the Caliphate were employed from diverse ethnic and religious backgrounds, while both men and women were involved in diverse occupations and economic activities Women were employed in a wide range of commercial activities and diverse occupations] in the primary sector (as farmers for example), secondary sector (as construction workers, dyers, spinners, etc.) and tertiary sector (as investors, doctors, nurses, presidents of guilds, brokers, peddlers, lenders, scholars, etc.).[38] Muslim women also held a monopoly over certain branches of the textile industry,[37] the largest and most specialized and market-oriented industry at the time, in occupations such as spinning, dying, and embroidery. In comparison, female property rights and wage labour were relatively uncommon in Europe until the Industrial Revolution in the 18th and 19th centuries
In the 12th century, the famous Islamic philosopher and qadi (judge) Ibn Rushd, known to the West as Averroes, claimed that women were equal to men in all respects and possessed equal capacities to shine in peace and in war, citing examples of female warriors among the Arabs, Greeks and Africans to support his case.[40] In early Muslim history, examples of notable female Muslims who fought during the Muslim conquests and Fitna (civil wars) as soldiers or generals included Nusaybah Bint k’ab Al Maziniyyah,[41] Aisha,[42] Kahula and Wafeira,[43] and Um Umarah.
Some have claimed that women generally had more legal rights under Islamic law than they did under Western legal systems until more recent times.[44] English Common Law transferred property held by a wife at the time of a marriage to her husband, which contrasted with the Sura: "Unto men (of the family) belongs a share of that which Parents and near kindred leave, and unto women a share of that which parents and near kindred leave, whether it be a little or much - a determinate share" (Quran 4:7), albeit maintaining that husbands were solely responsible for the maintenance and leadership of his wife and family.[44] "French married women, unlike their Muslim sisters, suffered from restrictions on their legal capacity which were removed only in 1965."[45] According to Noah Feldman, a Harvard University law professor, "the common law long denied married women any property rights or indeed legal personality apart from their husbands. When the British applied their law to Muslims in place of Shariah, as they did in some colonies, the result was to strip married women of the property that Islamic law had always granted them — hardly progress toward equality of the sexes."
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