Independent Female Quotes

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Now, should we treat women as independent agents, responsible for themselves? Of course. But being responsible has nothing to do with being raped. Women don’t get raped because they were drinking or took drugs. Women do not get raped because they weren’t careful enough. Women get raped because someone raped them.
Jessica Valenti (The Purity Myth: How America's Obsession with Virginity is Hurting Young Women)
I disapprove of matrimony as a matter of principle.... Why should any independent, intelligent female choose to subject herself to the whims and tyrannies of a husband? I assure you, I have yet to meet a man as sensible as myself! (Amelia Peabody)
Elizabeth Peters (Crocodile on the Sandbank (Amelia Peabody #1))
It takes a great deal of courage and independence to decide to design your own image instead of the one that society rewards, but it gets easier as you go along.
Germaine Greer (The Female Eunuch)
If my powers only work if my big, tough male helps me out—” “It can’t be romantic?” Hunt demanded. Bryce huffed. “I’m an independent female.
Sarah J. Maas (House of Sky and Breath (Crescent City, #2))
Those miserable women who blame the men who let them down for their misery and isolation enact every day the initial mistake of sacrificing their personal responsibility for themselves.
Germaine Greer (The Female Eunuch)
I don’t want to be anyone’s arm candy or trophy,” Simone said. “Women can be more than that.
Kailin Gow (Anti-Nice Guy (Anti-Nice Guy Agency, #1))
The good news is that she is one of the nicest people in the universe. The bad news is, that's because she always does exactly what she pleases. An Aquarius female is rebellious, headstrong, and contrary. She can be selfishly independent and exasperating, especially when she is running through the house screaming, "freedom!
Hazel Dixon-Cooper (Born on a Rotten Day: Born on a Rotten Day)
A steely look of anger flared in my mother’s eyes, and I thought, just maybe, I was leaving her in good hands after all. Her own.
Rick Riordan (The Lightning Thief (Percy Jackson and the Olympians, #1))
The material world is all feminine. The feminine engergy makes the non-manifest, manifest. So even men (are of the feminine energy). We have to relinquish our ideas of gender in the conventional sense. This has nothing to do with gender, it has to do with energy. So feminine energy is what creates and allows anything which is non-manifest, like an idea, to come into form, into being, to be born. All that we experience in the world around us, absolutely everything (is feminine energy). The only way that anything exists is through the feminine force.
Zeena Schreck
Lovers who are free to go when they are restless always come back; lovers who are free to change remain interesting. The bitter animosity and obscenity of divorce is unknown where individuals have not become Siamese twins.
Germaine Greer (The Female Eunuch)
There are Tantrics who deliberately seek to do more active forms of renunciation, so transgression of social norms and breaking of taboo, and breaking of social taboos especially, is a form of renunciation.
Zeena Schreck
I didn't want to be the woman who gave herself over willingly to the first man to notice her. I didn't want to be the stupid girl in every novel who loved without question and entered relationships that didn't make sense.
Destinee Hardwick (Wishing on Raining Stars (The Mayhem Fairy Chronicles, #2))
Almost all the United Commonwealth presidents have been female. It has been argued that women are less aggressive, more maternal, and thus more focused on the well-being of the country's people. Less focused on politics or power.
Joelle Charbonneau (Independent Study (The Testing, #2))
She’s done so much, and seen so much, that it’s like she’s lived twice that long in terms of her experiences.", Loving Summer by Kailin Gow
Kailin Gow (Loving Summer (Loving Summer, #1))
No man is good enough to govern any woman without her consent.
Susan B. Anthony
The vagina is obliterated from the imagery of femininity in the same way that the signs of independence and vigor in the rest of her body are suppressed.
Germaine Greer (The Female Eunuch)
When people call single women selfish for the act of tending to themselves, it's important to remember that the very acknowledgement that women have selves that exist independently of others, and especially independent of husbands and children, is revolutionary. A true age of female selfishness, in which women recognized and prioritized their own drives to the same degree to which they have always been trained to tend to the needs of all others, might, in fact, be an enlightened corrective to centuries of self-sacrifice.
Rebecca Traister (All the Single Ladies)
My name," I tell Wilbur in the most dignified voice I can find, "Was inspired by Harriet Quimby, the first female American pilot and the first woman ever to cross the Channel in an aeroplane. My mother chose it to represent freedom and bravery and independence, and she gave it to me just before she died." There's a short pause while Wilbur looks appropriately moved. Then Dad says, "Who told you that?" "Annabel did." "Well, it's not true at all. You were named after Harriet the tortoise, the second longest living tortoise in the world." There's a silence while I stare at Dad and Annabel puts her head in her hands so abruptly that the pen starts to leak into her collar. "Richard," she moans quietly. "A tortoise?" I repeat in dismay. "I'm named after a tortoise? What the hell is a tortoise supposed to represent?" "Longevity?
Holly Smale (Geek Girl (Geek Girl, #1))
While I was backstage before presenting the Best New Artist award, I talked to George Strait for a while. He's so incredibly cool. So down-to-earth and funny. I think it should be known that George Strait has an awesome, dry, subtle sense of humor. Then I went back out into the crowd and watched the rest of the show. Keith Urban's new song KILLS ME, it's so good. And when Brad Paisley ran down into the front row and kissed Kimberley's stomach (she's pregnant) before accepting his award, Kellie, my mom, and I all started crying. That's probably the sweetest thing I've ever seen. I thought Kellie NAILED her performance of the song we wrote together "The Best Days of Your Life". I was so proud of her. I thought Darius Rucker's performance RULED, and his vocals were incredible. I'm a huge fan. I love it when I find out that the people who make the music I love are wonderful people. I love Faith Hill and how she always makes everyone in the room feel special. I love Keith Urban, and how he told me he knows every word to "Love Story" (That made my night). I love Nicole Kidman, and her sweet, warm personality. I love how Kenny Chesney always has something hilarious or thoughtful to say. But the real moment that brought on this wave of gratitude was when Shania Twain HERSELF walked up and introduced herself to me. Shania Twain, as in.. The reason I wanted to do this in the first place. Shania Twain, as in.. the most impressive and independent and confident and successful female artist to ever hit country music. She walked up to me and said she wanted to meet me and tell me I was doing a great job. She was so beautiful, guys. She really IS that beautiful. All the while, I was completely star struck. After she walked away, I realized I didn't have my camera. Then I cried. You know, last night made me feel really great about being a country music fan in general. Country music is the place to find reality in music, and reality in the stars who make that music. There's kindness and goodness and....honesty in the people I look up to, and knowing that makes me smile. I'm proud to sing country music, and that has never wavered. The reason for the being.. nights like last night.
Taylor Swift
She is that maze, the one you would love to chase. She is the faith, quite missing nowadays. And her heart is a rave, with hopeless barricades. She is the one, whose tears flow, just as lavishly, as her laughter roars!
Jasleen Kaur Gumber
why should any independent, intelligent female choose to subject herself to the whims and tyrannies of a husband? I assure you, I have yet to meet a man as sensible as myself!
Elizabeth Peters (Crocodile on the Sandbank (Amelia Peabody, #1))
(The ‘Declaration of Independence’ begins: ‘All men are created equal’. What they really meant was ‘All men are created equal – unless they happen to be Indian, black or female’!)
Terry Deary (USA (Horrible Histories Special))
A unifying factor between the different traditions and lineages of Tantra, is that it is feminine in nature. It acknowledges the feminine as the basis from which all the practices spring. Therefore, Tantra is by its nature, the understanding that all phenomenal existence, the universe, or cosmos, that we experience is feminine in nature.
Zeena Schreck
It is an invitation to wrestle with a whole new set of expectations about what female maturity entails, now that it is not shaped and defined by early marriage. In
Rebecca Traister (All the Single Ladies: Unmarried Women and the Rise of an Independent Nation)
Adolescent girls discover that it is impossible to be both feminine and adult. Psychologist I. K. Broverman’s now classic study documents this impossibility. Male and female participants in the study checked off adjectives describing the characteristics of healthy men, healthy women and healthy adults. The results showed that while people describe healthy men and healthy adults as having the same qualities, they describe healthy women as having quite different qualities than healthy adults. For example, healthy women were described as passive, dependent and illogical, while healthy adults were active, independent and logical. In fact, it was impossible to score as both a healthy adult and a healthy woman.
Mary Pipher (Reviving Ophelia)
We have no good blueprint for how to integrate the contemporary intimacies of female friendship and of marriage into one life.
Rebecca Traister (All the Single Ladies: Unmarried Women and the Rise of an Independent Nation)
Right-wing women have surveyed the world: they find it a dangerous place. They see that work subjects them to more danger from more men; it increases the risk of sexual exploitation. They see that creativity and originality in their kind are ridiculed; they see women thrown out of the circle of male civilization for having ideas, plans, visions, ambitions. They see that traditional marriage means selling to one man, not hundreds: the better deal. They see that the streets are cold, and that the women on them are tired, sick, and bruised. They see that the money they can earn will not make them independent of men and that they will still have to play the sex games of their kind: at home and at work too. They see no way to make their bodies authentically their own and to survive in the world of men. They know too that the Left has nothing better to offer: leftist men also want wives and whores; leftist men value whores too much and wives too little. Right-wing women are not wrong. They fear that the Left, in stressing impersonal sex and promiscuity as values, will make them more vulnerable to male sexual aggression, and that they will be despised for not liking it. They are not wrong. Right-wing women see that within the system in which they live they cannot make their bodies their own, but they can agree to privatized male ownership: keep it one-on-one, as it were. They know that they are valued for their sex— their sex organs and their reproductive capacity—and so they try to up their value: through cooperation, manipulation, conformity; through displays of affection or attempts at friendship; through submission and obedience; and especially through the use of euphemism—“femininity, ” “total woman, ” “good, ” “maternal instinct, ” “motherly love. ” Their desperation is quiet; they hide their bruises of body and heart; they dress carefully and have good manners; they suffer, they love God, they follow the rules. They see that intelligence displayed in a woman is a flaw, that intelligence realized in a woman is a crime. They see the world they live in and they are not wrong. They use sex and babies to stay valuable because they need a home, food, clothing. They use the traditional intelligence of the female—animal, not human: they do what they have to to survive.
Andrea Dworkin (Right-Wing Women)
By starving myself into society’s beauty ideal, I had compromised my success, my independence, and my quality of life. Being overweight was really no different. It was just the “f— you” response to the same pressure. I was still responding to the pressure to comply to the fashion industry’s standards of beauty, just in the negative sense. I was still answering to their demands when really I shouldn’t have been listening to them at all. The images of stick-thin prepubescent girls never should have had power over me. I should’ve had my sights set on successful businesswomen and successful female artists, authors, and politicians to emulate. Instead I stupidly and pointlessly just wanted to be considered pretty. I squandered my brain and my talent to squeeze into a size 2 dress while my male counterparts went to work on making money, making policy, making a difference.
Portia de Rossi (Unbearable Lightness: A Story of Loss and Gain)
I wore you on me at all times Like I now carry my pen. Unlike your own opinion my Belongings must have a function. You bled through the ink of my lines and To be my subject nursed your thirst. Was it my fault, or your own, that you forgot —I do not deal in tender verse.
Mie Hansson (Where Pain Thrives)
Because women tend to turn their anger inward and blame themselves, they tend to become depressed and their self-esteem is lowered. This, in turn, causes them to become more dependent and less willing to risk rejection or abandonment if they were to stand up for themselves by asserting their will, their opinions, or their needs. Men often defend themselves against hurt by putting up a wall of nonchalant indifference. This appearance of independence often adds to a woman's fear of rejection, causing her to want to reach out to achieve comfort and reconciliation. Giving in, taking the blame, and losing herself more in the relationship seem to be a small price to pay for the acceptance and love of her partner. As you can see, both extremes anger in and anger out-create potential problems. While neither sex is wrong in the way they deal with their anger, each could benefit from observing how the other sex copes with their anger. Most men, especially abusive ones, could benefit from learning to contain their anger more instead of automatically striking back, and could use the rather female ability to empathise with others and seek diplomatic resolutions to problems. Many women, on the other hand, could benefit from acknowledging their anger and giving themselves permission to act it out in constructive ways instead of automatically talking themselves out of it, blaming themselves, or allowing a man to blame them. Instead of giving in to keep the peace, it would be far healthier for most women to stand up for their needs, their opinions, and their beliefs.
Beverly Engel (The Emotionally Abusive Relationship: How to Stop Being Abused and How to Stop Abusing)
Which crime has the female sex committed to be sentenced to the harsh necessity which consists of being locked up all life either as a prisoner or a slave? I call the nuns prisoners and the married women slaves.
Christina of Sweden
Some women think being arrogant, selfish, bitter and looking down on others are qualities of being an Independent, strong, powerful and successful business women. No matter how high you are in life. Never look down on others and never forget humanity.
De philosopher DJ Kyos
Who says you have to be rich in order to be strong and beautiful?
She enjoys a fight for survival.
Diane B. Saxton (Peregrine Island: A Novel)
The state of being female is complicated by other categories such as class, race, ethnicity, sexual orientation, disability, religious belief, and so on.
Kristen R. Ghodsee (Why Women Have Better Sex Under Socialism: And Other Arguments for Economic Independence)
I refuse to be the type of girl who waits for a prince to come riding in on a white horse to save the day.
Lynette Noni (Weapon (Whisper, #2))
No matter how independent a female is – and I liked to think I was pretty tough – every one of us wants to be loved by someone who thinks we’re precious, who touches us with reverence.
Jaymin Eve (Dragon Mated (Supernatural Prison, #3))
Ragging at its most harmless is embarrassing and silly, but at its worst, it attempts to prevent individual students from independent thinking, attempts, in fact, to eradicate freewill
Debalina Haldar (The Female Ward)
There were just four things a woman could be (five at most): daughter, wife, mother, widow, and slut. That was it. There were no other roles for them—no free and independent women, no feminism, no selfsufficiency. If you didn’t like it, you could be branded a witch and executed.
Lina J. Potter (First Lessons (A Medieval Tale, #1))
Initially, class privilege was not discussed by white women in the women’s movement. They wanted to project an image of themselves as victims and that could not be done by drawing attention to their class. In fact, the contemporary women’s movement was extremely class bound. As a group, white participants did not denounce capitalism. They chose to define liberation using the terms of white capitalist patriarchy, equating liberation with gaining economic status and money power. Like all good capitalists, they proclaimed work as the key to liberation. This emphasis on work was yet another indication of the extent to which the white female liberationists’ perception of reality was totally narcissistic, classist, and racist. Implicit in the assertion that work was the key to women’s liberation was a refusal to acknowledge the reality that, for masses of American working class women, working for pay neither liberated them from sexist oppression nor allowed them to gain any measure of economic independence.
bell hooks (Ain't I a Woman: Black Women and Feminism)
Cleopatra moreover came of age in a country that entertained a singular definition of women’s roles. Well before her and centuries before the arrival of the Ptolemies, Egyptian women enjoyed the right to make their own marriages. Over time their liberties had increased, to levels unprecedented in the ancient world. They inherited equally and held property independently. Married women did not submit to their husbands’ control. They enjoyed the right to divorce and to be supported after a divorce. Until the time an ex-wife’s dowry was returned, she was entitled to be lodged in the house of her choice. Her property remained hers; it was not to be squandered by a wastrel husband. The law sided with the wife and children if a husband acted against their interests. Romans marveled that in Egypt female children were not left to die; a Roman was obligated to raise only his first-born daughter. Egyptian women married later than did their neighbors as well, only about half of them by Cleopatra’s age. They loaned money and operated barges. They served as priests in the native temples. They initiated lawsuits and hired flute players. As wives, widows, or divorcées, they owned vineyards, wineries, papyrus marshes, ships, perfume businesses, milling equipment, slaves, homes, camels. As much as one third of Ptolemaic Egypt may have been in female hands.
Stacy Schiff (Cleopatra)
It was a fact generally acknowledged by all but the most contumacious spirits at the beginning of the seventeenth century that woman was the weaker vessel; weaker than man, that is. ... That was the way God had arranged Creation, sanctified in the words of the Apostle. ... Under the common law of England at the accession of King James I, no female had any rights at all (if some were allowed by custom). As an unmarried woman her rights were swallowed up in her father's, and she was his to dispose of in marriage at will. Once she was married her property became absolutely that of her husband. What of those who did not marry? Common law met that problem blandly by not recognizing it. In the words of The Lawes Resolutions [the leading 17th century compendium on women's legal status]: 'All of them are understood either married or to be married.' In 1603 England, in short, still lived in a world governed by feudal law, where a wife passed from the guardianship of her father to her husband; her husband also stood in relation to her as a feudal lord.
Antonia Fraser (The Weaker Vessel)
When we embrace the opposites within ourselves and understand that inner harmony arises when they mature, we find the love, joy, silence and freedom that are hidden in every moment. It is my experience that it is through the inner female side that we find the depth within ourselves – independent of if we are a man or a woman. It is through the female side that we find the inner source of love and truth. It is through the female side that we lit the light of our own consciousness. The more we learn to know the inner man and woman and the more we accept their different visions of life, the more a meeting happens between them that makes us happy and satisfied. Through embracing both these sides in ourselves, we realize that we really lack nothing – but that we already are love. When both the male and female side is capable of living in trust, a love begins to flow between them – a love that was always possible, but not realized. The inner woman is the meditative quality within ourselves. The inner woman is the source of love and truth. The inner woman is the capacity to surrender to life. It is through the inner woman that we are in contact with life. It is the inner woman that is the door to belongingness with the Whole.
Swami Dhyan Giten (Presence - Working from Within. The Psychology of Being)
Dear my strong girls, you will all go through that phase of life making a mistake of helping a toxic girl whose friendship with you turns into her self-interest. This kind of girls is a real burden towards the empowerment of other females as they can never get past their own insecurity and grow out of high-school-like drama. Despite how advanced we are in educating modern women, this type will still go through life living in identity crisis, endlessly looking for providers of any kind at the end of the day. They can never stand up for others or things that matter because they can't stand up for themselves. They care what everyone thinks only doing things to impress men, friends, strangers, everyone in society except themselves, while at the same time can't stand seeing other women with purpose get what those women want in life. But let me tell you, this is nothing new, let them compete and compare with you as much as they wish, be it your career, love or spirit. You know who you are and you will know who your true girls are by weeding out girls that break our girlie code of honor, but do me a favor by losing this type of people for good. Remind yourself to never waste time with a person who likes to betray others' trust, never. Disloyalty is a trait that can't be cured. Bless yourself that you see a person's true colors sooner than later. With love, your mama. XOXO
Shannon L. Alder
What’s it like to be us? Too much. We feel too much. React too much. Say too much. Need too much. So says the world. I say: the world is wrong. There is an exquisite trade-off for a life so differently led: complex imagination, limitless curiosity, profound compassion, and restless independent thought. They are the core of everything I am. They will be responsible for whatever legacy I leave behind.
Jennifer O'Toole (Autism in Heels: The Untold Story of a Female Life on the Spectrum)
Awareness is a choiceless consciousness. Awareness is the capacity to embrace, accept and include both joy and sadness, love and aloneness, light and darkness, male and female qualities and life and death. Through saying “yes” and accepting both tendencies and including whatever aspect that happens in the moment, we meet our unlimited and boundless inner being. The inner man and woman need to find their own independence and integrity.
Swami Dhyan Giten (The Silent Whisperings of the Heart - An Introduction to Giten's Approach to Life)
More than a century later, Anthony’s argument, that women living independently in ways that once made them unattractive mates will eventually rearrange men’s very tastes, is in tandem with shifts described by marriage historian Stephanie Coontz, who has pointed out that female college graduates and high earners, once the women least likely to find themselves hitched, are now among the most likely to one day become wives and to enjoy long-lasting unions.20
Rebecca Traister (All the Single Ladies: Unmarried Women and the Rise of an Independent Nation)
Who is this Devil who, from the fourteenth century onward, in the eyes of powerful European men, began to loom behind the figure of every female healer, every sorceress, every woman who was slightly too forward or too much of a stirrer, to the point that they became a mortal threat to society? What if this Devil were in fact independence?
Mona Chollet (In Defense of Witches: The Legacy of the Witch Hunts and Why Women Are Still on Trial)
Some call it brash. Others call it independent. Pick your interpretation.
Eri Leigh (A Queen's Game (Aithyr Uprising, #1))
the weird possibility of marriage loomed. It loomed, in part, because there weren’t very many appealing models of what other kinds of female life might take its place.
Rebecca Traister (All the Single Ladies: Unmarried Women and the Rise of an Independent Nation)
Clementine was welcomed back to her old school by the headmistress, Beatrice Harris, who had imbued her with ideas of female independence. Clementine never forgot her encouragement and example.
Sonia Purnell (Clementine: The Life of Mrs. Winston Churchill)
Much of what is considered "good" in little girls is considered downright repulsive in little boys. Physical timidity or hypercautiousness, being quietly "well behaved", and depending on others for help and support are thought to be natural - if not outright charming - in girls. Boys, however, are actively discouraged from the dependent forms of relating, which are considered "sissyish" in male children.
Colette Dowling (The Cinderella Complex: Women's Hidden Fear of Independence)
Consider the genesis of a single-celled embryo produced by the fertilization of an egg by a sperm. The genetic material of this embryo comes from two sources: paternal genes (from sperm) and maternal genes (from eggs). But the cellular material of the embryo comes exclusively from the egg; the sperm is no more than a glorified delivery vehicle for male DNA—a genome equipped with a hyperactive tail. Aside from proteins, ribosomes, nutrients, and membranes, the egg also supplies the embryo with specialized structures called mitochondria. These mitochondria are the energy-producing factories of the cell; they are so anatomically discrete and so specialized in their function that cell biologists call them “organelles”—i.e., mini-organs resident within cells. Mitochondria, recall, carry a small, independent genome that resides within the mitochondrion itself—not in the cell’s nucleus, where the twenty-three pairs of chromosomes (and the 21,000-odd human genes) can be found. The exclusively female origin of all the mitochondria in an embryo has an important consequence. All humans—male or female—must have inherited their mitochondria from their mothers, who inherited their mitochondria from their mothers, and so forth, in an unbroken line of female ancestry stretching indefinitely into the past. (A woman also carries the mitochondrial genomes of all her future descendants in her cells; ironically, if there is such a thing as a “homunculus,” then it is exclusively female in origin—technically, a “femunculus”?) Now imagine an ancient tribe of two hundred women, each of whom bears one child. If the child happens to be a daughter, the woman dutifully passes her mitochondria to the next generation, and, through her daughter’s daughter, to a third generation. But if she has only a son and no daughter, the woman’s mitochondrial lineage wanders into a genetic blind alley and becomes extinct (since sperm do not pass their mitochondria to the embryo, sons cannot pass their mitochondrial genomes to their children). Over the course of the tribe’s evolution, tens of thousands of such mitochondrial lineages will land on lineal dead ends by chance, and be snuffed out. And here is the crux: if the founding population of a species is small enough, and if enough time has passed, the number of surviving maternal lineages will keep shrinking, and shrinking further, until only a few are left. If half of the two hundred women in our tribe have sons, and only sons, then one hundred mitochondrial lineages will dash against the glass pane of male-only heredity and vanish in the next generation. Another half will dead-end into male children in the second generation, and so forth. By the end of several generations, all the descendants of the tribe, male or female, might track their mitochondrial ancestry to just a few women. For modern humans, that number has reached one: each of us can trace our mitochondrial lineage to a single human female who existed in Africa about two hundred thousand years ago. She is the common mother of our species. We do not know what she looked like, although her closest modern-day relatives are women of the San tribe from Botswana or Namibia. I find the idea of such a founding mother endlessly mesmerizing. In human genetics, she is known by a beautiful name—Mitochondrial Eve.
Siddhartha Mukherjee (The Gene: An Intimate History)
In her relationships with humans, Artemis is primarily concerned with females, especially the physical aspects of their life cycle, including menstruation, childbirth, and death, however contradictory the association of these with a virgin may appear. (She is also cited as the reason for the termination of female life: when swift death came to a woman, she was said to have been short by Artemis.) The Artemis of classical Greece probably evolved from the concept of a primitive mother goddess, and both she and her sister Athena were considered virgins because they had never submitted to a monogamous marriage. Rather, as befits mother goddesses, they had enjoyed many consorts. Their failure to marry, however, was misinterpreted as virginity by succeeding generations of men who connected loss of virginity only with conventional marriage. Either way, as mother goddess or virgin, Artemis retains control over herself; her lack of permanent connection to a male figure in a monogamous relationship is the keystone of her independence.
Sarah B. Pomeroy (Goddesses, Whores, Wives and Slaves: Women in Classical Antiquity)
In some ways the operation of the feminine stereotype is so obvious and for many women entirely unattainable, that it can be easily reacted against. It takes a great deal of courage and independence to decide to design your own image instead of the one that society rewards, but it gets easier as you go along. Of course, a woman who goes her own way will find her conditioning is ineradicable, but she at least can recognize its operation and choose to counteract it, whereas a man might find that he was being more subtly deluded.
Germaine Greer (The Female Eunuch)
Studies show that girls - especially smarter ones - have severe problems in the area of self-confidence. They consistently underestimate their own ability. When asked how they think they'll do on different tasks - whether the tasks are untried or ones they've encountered before - they give lower estimates than boys do, and in general underestimate their actual performance as well. One study even showed that the brighter the girl, the less expectations she has of being successful at intellectual tasks. (...) Low self-confidence is the plague of many girls, and it leads to a host of related problems. Girls are highly suggestible and tend to change their minds about perceptual judgments if someone disagrees with them. They set lower standards for themselves. While boys are challenged by difficult tasks, girls try to avoid them. (...) Given her felt incompetence, it's not surprising that the little girl would hotfoot it to the nearest Other and cling for dear life. (...) As we can see, the problems of excessive dependence follow female children right into adulthood.
Colette Dowling (The Cinderella Complex: Women's Hidden Fear of Independence)
Evil in many cases is a matter of perspective, and society tends to villainize things they don’t understand (such as female independence). Sometimes true evil isn’t understood until it’s too late, but sometimes, if we’re lucky, it is immortalized as a lesson for others.
Amerie (Because You Love to Hate Me: 13 Tales of Villainy)
Jane Austen never married,” he said in frustration. “She entered the male-dominated field of novel writing and her female heroines are strong, independent characters. Just what do you imagine a feminist in a rural English village in the late eighteenth century looks like?
Charlie Lovett (The Lost Book of the Grail)
Margaret Chase Smith of Maine, the only female member of the Senate. She rose on the Senate floor in 1950 to denounce Republicans for their “selfish political exploitation of fear, bigotry, ignorance and intolerance.” She did not name McCarthy, but everyone knew who she had in mind when she spoke about those “who shout loudest about Americanism” while they “by their own words and acts, ignore some of the basic principles of Americanism—the right to criticize; the right to hold unpopular beliefs; the right to protest; the right of independent thought.
Max Boot (The Corrosion of Conservatism: Why I Left the Right)
No son ever develops into manhood without, in some way, being disloyal to his mother. If he remains with her, to comfort her and console her, then he never gets out of his mother complex. Often a mother will do all she can to keep her son with her. One of the most subtle ways is to encourage him the idea of being loyal to her; but if he gives in to her completely then she often finds herself with a son severely injured in his masculinity. The son must ride off and leave his mother, even if it appears to mean disloyalty, and the mother must bear this pain. Later, like Parsifal, the son may come back to the mother and they may find a new relationship, on a new level; but this can only be done after the son has first achieved his independence and transferred his affection to a woman, either in an interior way with his own inner feminine side or in an exterior way with a real female companion of his own age. In our myth, Parsifal's mother died when he left. Perhaps she represents the kind of woman who can only exist as a mother, who dies when this role is taken from her because she does not understand how to be an individual woman, but only a "mother.
Robert A. Johnson (He: Understanding Masculine Psychology)
In many ways, the emotional and economic self-sufficiency of unmarried life is more demanding than the state we have long acknowledged as (married) maturity. Being on one’s own means shouldering one’s own burdens in a way that being coupled rarely demands. It means doing everything—making decisions, taking responsibility, paying bills, cleaning the refrigerator—without the benefits of formal partnership. But we’ve still got a lot of hardwired assumptions that the successful female life is measured not in professional achievements or friendships or even satisfying sexual relationships, but by whether you’re legally coupled.
Rebecca Traister (All the Single Ladies: Unmarried Women and the Rise of an Independent Nation)
Discontent is a powerful motivator for change and a fuel of ingenuity, but only when it's coupled with an unwavering sense of self. When applied through a lens of the past, the indomitable spirit of the independent female is wonderfully subversive, a concept that only thrived in secret, printed on words claimed by male monikers. But when that concept is viewed in light of the present, with a clear-eyed glance at the future, we find Brontë's words equally applicable. Not only that, but their intelligence, her own discontent, provides the reader with a timeless benchmark for how to apply change in their own life, even when choices seem few.
Karla Sorensen (Floored (Ward Sisters, #3))
Power in the hands of independent humans, be they men or women, does corrupt. Mack, don’t you see how filling roles is the opposite of relationship? We want male and female to be counterparts, face-to-face equals, each unique and different, distinctive in gender but complementary, and each empowered uniquely by Sarayu, from whom all true power and authority originate. Remember, I am not about performance and fitting into man-made structures; I am about being. As you grow in relationship with me, what you do will simply reflect who you really are.” “But you came in the form of a man. Doesn’t that say something?” “Yes, but not what many have assumed. I came as a man to complete a wonderful picture in how we made you. From the first day we hid the woman within the man, so that at the right time we could remove her from within him. We didn’t create man to live alone; she was purposed from the beginning. By taking her out of him, he birthed her in a sense. We created a circle of relationship, like our own, but for humans. She, out of him, and now all the males, including me, birthed through her, and all originating, or birthed, from God.
William Paul Young (The Shack)
I think nineteenth-century women lucky, with their largely sucky marriages and segregation into a subjugated and repressed gender caste. They had it easier on this one front: They could maintain an allegiance to their female friends, because there was a much smaller change that their husband was going to play a competitively absorbing role in their emotional and intellectual lives.
Rebecca Traister (All the Single Ladies)
In his 1873 Sex in Education; or A Fair Chance for the Girls, Harvard professor Edward Clarke argued that the female brain, if engaged in the same course of study as the male, would become overburdened and that wombs and ovaries would atrophy.43 Chambers-Schiller reports that in the medical establishment, “a painful menopause was the presumed consequence of reproductive organs that were not regularly bathed in male semen.” Yet
Rebecca Traister (All the Single Ladies: Unmarried Women and the Rise of an Independent Nation)
As for the SCUM of the manifesto, Solanas’s definition describes just the sort of women Warhol liked, at least from the other side of a camera: ‘dominant, secure, self-confident, nasty, violent, selfish, independent, proud, thrill-seeking, free-wheeling, arrogant females, who consider themselves fit to rule the universe, who have free-wheeled to the limits of this “society” and are ready to wheel on to something far beyond what it has to offer’.
Olivia Laing (The Lonely City: Adventures in the Art of Being Alone)
India is a land where contradictions will continue to abound, because there are many Indias that are being transformed, with different levels of intensity, by different forces of globalization. Each of these Indias is responding to them in different ways. Consider these coexisting examples of progress and status quo: India is a nuclear-capable state that still cannot build roads that will survive their first monsoon. It has eradicated smallpox through the length and breadth of the country, but cannot stop female foeticide and infanticide. It is a country that managed to bring about what it called the ‘green revolution’, which heralded food grain self-sufficiency for a nation that relied on external food aid and yet, it easily has the most archaic land and agricultural laws in the world, with no sign of anyone wanting to reform them any time soon. It has hundreds of millions of people who subsist on less that a dollar a day, but who vote astutely and punish political parties ruthlessly. It has an independent judiciary that once set aside even Indira Gandhi’s election to parliament and yet, many members of parliament have criminal records and still contest and win elections from prison. India is a significant exporter of intellectual capital to the rest of the world—that capital being spawned in a handful of world class institutions of engineering, science and management. Yet it is a country with primary schools of pathetic quality and where retaining children in school is a challenge. India truly is an equal opportunity employer of women leaders in politics, but it took over fifty years to recognize that domestic violence is a crime and almost as long to get tough with bride burning. It is the IT powerhouse of the world, the harbinger of the offshore services revolution that is changing the business paradigms of the developed world. But regrettably, it is also the place where there is a yawning digital divide.
Rama Bijapurkar (We are like that only: Understanding the Logic of Consumer India)
One strong idea being put forth these days (...) is that women should above all be given choice. (...) But this "right to choose" whether or not we provide for ourselves has contributed mightily to the female achievement gap. Because they have the social option to stay home, women can - and often do - back off from assuming responsibility for themselves. (...) There is something wrong with this. (...) We want so desperately to believe that we do not have to be responsible for our own welfare.
Colette Dowling (The Cinderella Complex: Women's Hidden Fear of Independence)
Apollodorus, the leading classical authority on Greek myths, records a tradition that the real scene of the poem was the Sicilian seaboard, and in 1896 Samuel Butler, the author of Erewhon, came independently to the same conclusion. He suggested that the poem, as we now have it, was composed at Drepanum, the modern Trapani, in Western Sicily, and that the authoress was the girl self-portrayed as Nausicaa. None of his classical contemporaries, for whom Homer was necessarily both blind and bearded, deigned to pay Butler’s theory the least attention; and since he had, as we now know, dated the poem some three hundred years too early and not explained how a Sicilian princess could have passed off her saga as Homer’s, his two books on the subject are generally dismissed as a good-humoured joke. Nevertheless, while working on an explanatory dictionary of Greek myths, I found Butler’s arguments for a Western Sicilian setting and for a female authorship irrefutable. I could not rest until I had written this novel. It re-creates, from internal and external evidence, the circumstances which induced Nausicaa to write the Odyssey, and suggest how, as an honorary Daughter of Homer, she managed to get it included in the official canon. Here is the story of a high-spirited and religious-minded Sicilian girl who saves her father’s throne from usurpation, herself from a distasteful marriage, and her two younger brothers from butchery by boldly making things happen, instead of sitting still and hoping for the best.
Robert Graves (Homer's Daughter)
We’re in a period right now where nobody asks any questions about psychology. No one has any feeling for human motivation. No one talks about sexuality in terms of emotional needs and symbolism and the legacy of childhood. Sexuality has been politicized--“Don’t ask any questions!” "No discussion!" “Gay is exactly equivalent to straight!” And thus in this period of psychological blindness or inertness, our art has become dull. There’s nothing interesting being written--in fiction or plays or movies. Everything is boring because of our failure to ask psychological questions. So I say there is a big parallel between Bill Cosby and Bill Clinton--aside from their initials! Young feminists need to understand that this abusive behavior by powerful men signifies their sense that female power is much bigger than they are! These two people, Clinton and Cosby, are emotionally infantile--they're engaged in a war with female power. It has something to do with their early sense of being smothered by female power--and this pathetic, abusive and criminal behavior is the result of their sense of inadequacy. Now, in order to understand that, people would have to read my first book, "Sexual Personae"--which of course is far too complex for the ordinary feminist or academic mind! It’s too complex because it requires a sense of the ambivalence of human life. Everything is not black and white, for heaven's sake! We are formed by all kinds of strange or vague memories from childhood. That kind of understanding is needed to see that Cosby was involved in a symbiotic, push-pull thing with his wife, where he went out and did these awful things to assert his own independence. But for that, he required the women to be inert. He needed them to be dead! Cosby is actually a necrophiliac--a style that was popular in the late Victorian period in the nineteenth-century. It's hard to believe now, but you had men digging up corpses from graveyards, stealing the bodies, hiding them under their beds, and then having sex with them. So that’s exactly what’s happening here: to give a woman a drug, to make her inert, to make her dead is the man saying that I need her to be dead for me to function. She’s too powerful for me as a living woman. And this is what is also going on in those barbaric fraternity orgies, where women are sexually assaulted while lying unconscious. And women don’t understand this! They have no idea why any men would find it arousing to have sex with a young woman who’s passed out at a fraternity house. But it’s necrophilia--this fear and envy of a woman’s power. And it’s the same thing with Bill Clinton: to find the answer, you have to look at his relationship to his flamboyant mother. He felt smothered by her in some way. But let's be clear--I’m not trying to blame the mother! What I’m saying is that male sexuality is extremely complicated, and the formation of male identity is very tentative and sensitive--but feminist rhetoric doesn’t allow for it. This is why women are having so much trouble dealing with men in the feminist era. They don’t understand men, and they demonize men.
Camille Paglia
Cut the word "nice" from your vocabulary--along with all those other nurturing words we use to describe women ("kind," helpful," "a team player). Not only are women more likely to be described by such language, but research has found that those words cause them to be viewed as less qualified--perceived as pushovers, not somebody capable of running a team. So next time you have the urge to describe your female colleague as "sympathetic," try one of these "male" words instead: independent, confident, intelligent, fair.
Jessica Bennett (Feminist Fight Club: An Office Survival Manual for a Sexist Workplace)
Come what may afterwards, an education secured is an advantage gained - a priceless advantage. Come what may - it is a step towards independency - and one great curse of a single female life is its dependency.. your daughters - as much as your sons - should aim at making their own way honourably through life. Do not wish to keep them at home. Believe me - teachers may be hard worked, ill-paid, and despised - but the girl who stays at home doing nothing is worse off than the hardest wrought and worst paid drudge of a school.
Charlotte Brontë
But even if men wanted to read the truth about their condition, women would still be the decisive factor. Though both men and women read, women are in addition the big consumers. Since women do most of the buying, most advertising campaigns are aimed directly or indirectly at them. Since most Western papers are financed largely through advertising, they cannot risk displeasing women by their editorial content; the day on which they do so, they would hear from their advertisers in no uncertain terms. Men would not stand a chance, even if they wanted to publish independent opinions about women, of being published in any medium addressing both sexes, as the great majority do. The same is true of television, financed as it is in most Western countries by advertisers, promoters, publicity aimed at consumers. Here too the editorial content must pass female censorship. It is not pre-censored, of course, but subject to a censorship which functions on the principle that the producer is done for if the product does not sell. The producer is therefore motivated to avoid catastrophe by censoring himself.
Esther Vilar (The Polygamous Sex)
Ever since I first read Midori Snyder’s essay, ‘The Armless Maiden and the Hero’s Journey’ in The Journal of Mythic Arts, I couldn’t stop thinking about that particular strand of folklore and the application of its powerful themes to the lives of young women. There are many different versions of the tale from around the world, and the ‘Armless Maiden’ or ‘Handless Maiden’ are just two of the more familiar. But whatever the title, we are essentially talking about a narrative that speaks of the power of transformation – and, perhaps more significantly when writing young adult fantasy, the power of the female to transform herself. It’s a rite of passage; something that mirrors the traditional journey from adolescence to adulthood. Common motifs of the stories include – and I am simplifying pretty drastically here – the violent loss of hands or arms for the girl of the title, and their eventual re-growth as she slowly regains her autonomy and independence. In many accounts there is a halfway point in the story where a magician builds a temporary replacement pair of hands for the girl, magical hands and arms that are usually made entirely of silver. What I find interesting is that this isn’t where the story ends; the gaining of silver hands simply marks the beginning of a whole new test for our heroine.
Karen Mahoney
Feminist “theory,” as it is grandiloquently called, is simply whatever the women in the movement come up with in post facto justification of their attitudes and emotions. A heavy focus on feminist doctrine seems to me symptomatic of the rationalist fallacy: the assumption that people are motivated primarily by beliefs. If they were, the best way to combat an armed doctrine would indeed be to demonstrate that its beliefs are false. (…) A feminist in the strict and proper sense may be defined as a woman who envies the male role. By the male role I mean, in the first place, providing, protecting, and guiding rather than nurturing and assisting. This in turn envolves relative independence, action, and competition in the larger impersonal society outside the family, the use of language for communication and analysis (rather than expressiveness or emotional manipulation), and deliberate behavior aiming at objective achievement (rather than the attainment of pleasant subjective states) and guided by practical reasoning (rather than emotional impulse). Both feminist and nonfeminist women sense that these characteristically male attributes have a natural primacy over their own. I prefer to speak of“primacy” rather than superiority in this context since both sets of traits are necessary to propagate the race. One sign of male primacy is that envy of the female role by men is virtually nonexistent — even, so far as I know, among homosexuals. Normal women are attracted to male traits and wish to partner with a man who possesses them. (…) The feminists’ response to the primacy of male traits, on the other hand, is a feeling of inadequacy in regard to men—a feeling ill-disguised by defensive assertions of her “equality.”She desires to possess masculinity directly, in her own person, rather than partnering with a man. That is what leads her into the spiritual cul de sac of envy. And perhaps even more than she envies the male role itself, the feminist covets the external rewards attached to its successful performance: social status, recognition, power, wealth, and the chance to control wealth directly (rather than be supported).
F. Roger Devlin (Sexual Utopia in Power: The Feminist Revolt Against Civilization)
For if single women are looking for government to create a "hubby state" for them, what is certainly true is that their male counterparts have a long enjoy the fruits of a related "wifey state," in which the nation and its government supported male independence in a variety of ways. Men, and especially married wealthy white men, have a long relied on government assistance. It's a government that has historically supported white men's home and business ownership through grants, loans, incentives, and tax breaks. It has allowed them to accrue wealth and offer them shortcuts and bonuses for passing it down to their children. Government established white men's right to vote and thus exert control over the government at the nation's founding and has protected their enfranchisement. It has also bolstered the economic and professional prospects of men by depressing the economic prospects of women: by failing to offer women equivalent economic and civic protections, thus helping to create conditions whereby women were forced to be dependent on those men, creating a gendered class of laborers who took low paying or unpaid jobs doing the domestic and childcare work that further enabled men to dominate public spheres. But the growth of a massive population of women who are living outside those dependent circumstances puts new pressures on the government: to remake conditions in a way that will be more hospitable to female independence, to a citizenry now made up of plenty of women living economically, professionally, sexually, and socially liberated lives.
Rebecca Traister (All the Single Ladies)
In a 1840 letter to the The Lowell Offering, the publication of the Massachusetts mill town that employed thousands of young, single women and would become one of the birth places of the later labor movement, a correspondent named Betsey claiming to be “one of that unlucky, derided, and almost despised set of females, called spinsters, single sisters, lay-nuns . . . but who are more usually known by the appellation of Old Maids” argued that it was “a part of [God’s] wise design that there should be Old Maids,” in part because “they are the founders and pillars of anti-slavery, moral reform, and all sorts of religious and charitable societies.”28 Here was the idea of service and moral uplift brought into disruptive relief: What if women, in service to greater and moral good, did not submit themselves to a larger power structure, but instead organized to overturn it? Frederick
Rebecca Traister (All the Single Ladies: Unmarried Women and the Rise of an Independent Nation)
I am convinced that lots of women prefer not to masturbate -- claiming it does nothing for them -- rather than admit to what arouses them. We aren't all alike, but I'm not the only one to have this fantasy. These rape fantasies, these fantasies of being taken by force in more or less violent situations, which have been present throughout my masturbatory life, didn't come to me out of the blue. It's a powerful and precise cultural mechanism that predestines female sexuality to climax from its own powerlessness -- which is to say from the superiority of the other -- and woman to orgasm against their will, rather than as sluts who enjoy sex...there is a female predisposition for masochism, which stems not from our hormones, nor from prehistoric times, but from a specific cultural system, and this predisposition has disturbing implications for the way we exercise our independence.
Virginie Despentes (King Kong théorie)
High levels of female hormone seem to enhance coordination skills in women. From early on, girls are superior in tasks requiring rapid, skillful, fine movements as well as, of course, in everything requiring verbal fluency and articulation. However, girls with the highest oestrogen levels seem to be at an intellectual disadvantage, while boyish girls do particularly well in the field of spatial skills - the traditional area of male advantage. There is growing support for the belief that girls with male character traits such as aggression, independence, self-confidence and assertion tend to achieve higher academic success than the norm for their sex. Teenage girls whose mothers took male hormones during pregnancy have higher overall IQs, and are more likely to pass university extramce examsinations. They also seem to be disproportionately interested, for their sex, in science subjects.
Anne Moir (Brain Sex: The Real Difference Between Men and Women)
Breaking free of other people’s limiting values, philosophies, and life scenarios obviously includes a good deal more than breaking free of the influence of mother and father. We may need to challenge important aspects of the implicit philosophy of the culture in which we live. We may need to check and confront many of the basic premises that almost everyone takes for granted. This is a subtle and difficult task, because we rarely even know where to begin; the premises that need to be questioned are too much a part of our own thinking. The premises involved may pertain to the ultimate meaning of life, the values by which we are to live, the nature of virtue, the meaning of maleness and femaleness, the nature of knowledge, the ultimate nature of existence itself. To think independently and radically about such issues is not an easy undertaking. We shall deal with at least one example of this challenge when we take up the subject of ethics.
Nathaniel Branden (Honoring the Self: The Pyschology of Confidence and Respect)
Advika poured out her heart and told what modern mentality was according to her- "Modern mentality people-treat girls and boys equally, don’t promote the dowry givers and takers, believe in spending money for girls future for making her independent and not to save the same for her marriage’s dowry, believe in teaching guys “Real Man-Do Cry” to help them pour out there emotions so that they do not become heart patients or beat up their wife in anger in frustration of not able to express their emotions, “People who cry are not weak; weak are those who cannot cry.” To teach men to control themselves when a girl passes by and to teach those men do not make a girl cry. To teach girls to become self-reliant and not to depend on men to save their life, by learning martial arts and self-defense they too can save their life. And by removing cast boundaries, accepting each other’s uniqueness, treating female equal to male in all terms.” will definitely make you modern one day.
Garima Pradhan (A Girl That Had to be Strong)
Other victims of neurotic dependency are battered wives. The fact that they are so often financially dependent upon the men who beat them makes for a vicious kind of entrapment. It's emotional dependency, though that puts a double lock on the trap. "There's a kind of panic that many women have about being able to make it in any way other than being dependent on their husbands (...) They've been taught their whole lives that they can't. It's a conditioning process." In situations in which they have no effect on their environments, animals begin to give up. (...) the same thing happens to humans. Stay long enough in a situation in which you feel you have no control, and you will simply stop responding. It's called learned helplessness. (...) Having been "shaped" to believe there is nothing she can do about the situation, the battered wife goes on being battered.Only after she begins to disengage from her belief in her own helplessness can she break out of the vicious cycle of dependency and its brutal effect on her life.
Colette Dowling (The Cinderella Complex: Women's Hidden Fear of Independence)
This rather abrupt change from one sex to two sexes was not the result of any new knowledge of the female or male body. Scientists knew little more about human anatomy in 1800 than they did in 1700. What changed was the demand for a division of human beings into stable categories, a demand that was essential for social order in an increasingly industrialized Europe. Science, in other words, didn’t change anything on its own but rather did the work of culture by defining a new reality. And in this world, there was little room for any idea that sex was a spectrum or continuum along which humans could move. A clear-cut distinction between male and female roles, and between the home and work, the private and public spheres, was essential, even if in most industrial English working-class families both men and women worked. An ideology of manliness, male privilege, and superiority also fit well with the new image of the strong, independent male worker who was at no risk of becoming as soft and vulnerable as men believed women to be. In the one-sex world,
Roy Richard Grinker (Nobody's Normal: How Culture Created the Stigma of Mental Illness)
It is absolutely fascinating to see how far educated, intelligent, self-proclaimed feminist women end up submitting to the authority of psychotic and mediocre men. It is as if these highly evolved women struggled intellectually with machismo but, in their daily life, end up submitting to a man. Women who have been beaten, even raped, forgive their attackers. One must ask whether they do not love them because of their brutality. Cases of men submitting to women exist, but are far more rare. What is extraordinary is that many of these submissive women who allow their lives to be degraded are economically independent and have no need of a man. The explanation of female submission by violence or economic dependence (as in traditional societies) does not hold water, since mistreated women today could easily take off. One explanation could be that women tolerate loneliness less well than men, and that they end, even after a free and emancipated youth, by needing a guardian — even if a disagreeable and hateful one. One often gets the impression that the idea of freedom is less important for women than the fear of loneliness.
Guillaume Faye (Sex and Deviance)
It’s especially important to have boys lend a hand around the house. As mentioned, from an early age, boys in particular tend to assert their independence by refusing to do something they’ve been asked to do. A study by the educational children’s magazine Highlights found that 73 percent of girls reported that they had chores to do, while only 65 percent of boys did. Not only are girls more likely to be asked to help out at home, they are less likely to get paid: the national nonprofit Junior Achievement found that the pay gap between males and females starts squarely at home, with allowance: 67 percent of boys said that they received allowances, while just 59 percent of girls did. Similarly, a British study discovered that boys get paid 15 percent more for the same chores done by girls. Think about the message being given here: that when boys feed the dog or straighten their rooms, they deserve a reward, but girls are just “doing what comes naturally.” And when boys with female siblings see the grunt work being off-loaded onto their sisters, the effects can carry into midlife, according to a paper published in the Journal of Politics.
Jancee Dunn (How Not to Hate Your Husband After Kids)
Women are, therefore, to be considered either as moral beings, or so weak that they must be entirely subjected to the superior faculties of men. Let us examine this question. Rousseau declares, that a woman should never, for a moment feel herself independent, that she should be governed by fear to exercise her NATURAL cunning, and made a coquetish slave in order to render her a more alluring object of desire, a SWEETER companion to man, whenever he chooses to relax himself. He carries the arguments, which he pretends to draw from the indications of nature, still further, and insinuates that truth and fortitude the corner stones of all human virtue, shall be cultivated with certain restrictions, because with respect to the female character, obedience is the grand lesson which ought to be impressed with unrelenting rigour. What nonsense! When will a great man arise with sufficient strength of mind to puff away the fumes which pride and sensuality have thus spread over the subject! If women are by nature inferior to men, their virtues must be the same in quality, if not in degree, or virtue is a relative idea; consequently, their conduct should be founded on the same principles, and have the same aim.
Mary Wollstonecraft (Vindication of the Rights of Woman)
That miserable son of a bitch!” he bit out between clenched teeth. “After eleven years he’s going to have it his way. And all because I couldn’t keep my hands off her.” The vicar could scarcely conceal his joyous relief. “There are worse things than having to marry a wonderful young woman who also had the excellent judgment to fall in love with you,” he pointed out. Ian almost, but not quite, smiled at that. The impulse passed in an instant, however, as reality crushed down on him, infuriating and complicated. “Whatever she felt for me, it was a long time ago. All she wants now is independence.” The vicar’s brows shot up, and he chuckled with surprise. “Independence? Really? What an odd notion for a female. I’m sure you’ll be able to disabuse her of such fanciful ideas.” “Don’t count on it.” “Independence is vastly overrated. Give it to her and she’ll hate it,” he suggested. Ian scarcely heard him; the fury at having to capitulate to his grandfather was building inside him again with terrible force. “Damn him!” he said in a murderous underbreath. “I’d have let him rot in hell, and his title with him.” Duncan’s smile didn’t fade as he said with asperity, “It’s possible that it’s fear of ‘rotting in hell,’ as you so picturesquely phrased it, that has made him so desperate to affirm you now as his heir.
Judith McNaught (Almost Heaven (Sequels, #3))
We are past our reproductive years. Men don’t want us; they prefer younger women. It makes good biological sense for males to be attracted to females who are at an earlier point in their breeding years and who still want to build nests, and if that leaves us no longer able to lose ourselves in the pleasures and closeness of pairing, well, we have gained our Selves. We have another valuable thing, too. We have Time, or at least the awareness of it. We have lived long enough and seen enough to understand in a more than intellectual way that we will die, and so we have learned to live as though we are mortal, making our decisions with care and thought because we will not be able to make them again. Time for us will have an end; it is precious, and we have learned its value. Yes, there are many of us, but we are all so different that I am uncomfortable with a sociobiological analysis, and I suspect that, as with Margaret Mead, the solution is a personal and individual one. Because our culture has assigned us no real role, we can make up our own. It is a good time to be a grown-up woman with individuality, strength and crotchets. We are wonderfully free. We live long. Our children are the independent adults we helped them to become, and though they may still want our love they do not need our care. Social rules are so flexible today that nothing we do is shocking. There are no political barriers to us anymore. Provided we stay healthy and can support ourselves, we can do anything, have anything and spend our talents any way that we please.
Sue Hubbell (A Country Year: Living the Questions)
A woman's demand for emancipation and her qualification for it are in direct proportion to the amount of maleness in her. The idea of emancipation, however, is many-sided, and its indefiniteness is increased by its association with many practical customs which have nothing to do with the theory of emancipation. By the term emancipation of a woman, I imply neither her mastery at home nor her subjection of her husband. I have not in mind the courage which enables her to go freely by night or by day unaccompanied in public places, or the disregard of social rules which prohibit bachelor women from receiving visits from men, or discussing or listening to discussions of sexual matters. I exclude from my view the desire for economic independence, the becoming fit for positions in technical schools, universities and conservatories or teachers' institutes. And there may be many other similar movements associated with the word emancipation which I do not intend to deal with. Emancipation, as I mean to discuss it, is not the wish for an outward equality with man, but what is of real importance in the woman question, the deep-seated craving to acquire man's character, to attain his mental and moral freedom, to reach his real interests and his creative power. I maintain that the real female element has neither the desire nor the capacity for emancipation in this sense. All those who are striving for this real emancipation, all women who are truly famous and are of conspicuous mental ability, to the first glance of an expert reveal some of the anatomical characters of the male, some external bodily resemblance to a man.
Otto Weininger (Sex and Character: An Investigation of Fundamental Principles)
Men are seeking a divinity to serve and adore. But the reality is, most women are so disconnected from their sensual feminine self that, as men, the only option we now have is to turn inwards to our own anima, or turn to other men for sensual feminine affection. A lot of men are becoming accustomed to embracing romance from the same sex, others opted to having sex with ANY woman they can get to console themselves. Problem is, we are living in a generation of women that are constantly protesting “Accept me for who I am!” IN THEIR MASCULINE ENERGY. They don’t know what it truly means to be a woman. But there’s a new breed of men that are awakened and of high quality in every respect of the word, and they’re not willing to settle for any woman that simply wants to be accepted for who she is. They want a woman who wants to be challenged for growth purposes. “I, with a deeper instinct, choose a man who compels my strength, who makes enormous demands on me, who does not believe me naïve or innocent, who has the courage to treat me like a woman.” ~Anaïs Nin Listen ladies, you have not yet fully become a woman if no man is seeking to serve and adore you. Now, understand the meaning of ‘serve and adore’. This means that a man has to NOT want to see you struggle in any way, shape or form that he can change for the better. So, if you’re still struggling in ANY way that a man can change for the better for you as a female, then you have not yet become a full grown WOMAN. The ultimate sign that you’ve become a full grown woman is when you are constantly being served and adored, especially by an emotionally healthy masculine man, without you having to ask. So tell me, are you a woman yet? "One is not born, but rather becomes, a woman." ~Simone de Beauvoir Too bad that so many of you are so hellbent on fighting to be ‘yourselves’ (masculine selves), yet that very ‘self’ isn’t serving you like you need to be served. For many of you, fighting to be ‘yourselves’ is, for the most part, fighting to be independent of the masculine and of your divine purpose which is to be a WOMAN. It’s easier to be disagreeable than it is to surrender to your true calling.
Lebo Grand
Numbers express quantities. In the submissions to my online survey, however, respondents frequently attributed qualities to them. Noticeably, colors. The number that was most commonly described as having its own color was four (52 votes), which most respondents (17) said was blue. Seven was next (28 votes), which most respondents (9) said was green, and in third place came five (27 votes), which most respondents (9) said was red. Seeing colors in numbers is a manifestation of synesthesia, a condition in which certain concepts can trigger incongruous responses, and which is thought to be the result of atypical connections being made between parts of the brain. In the survey, numbers were also labeled “warm,” “crisp,” “chagrined,” “peaceful,” “overconfident,” “juicy,” “quiet” and “raw.” Taken individually, the descriptions are absurd, yet together they paint a surprisingly coherent picture of number personalities. Below is a list of the numbers from one to thirteen, together with words used to describe them taken from the survey responses. One Independent, strong, honest, brave, straightforward, pioneering, lonely. Two Cautious, wise, pretty, fragile, open, sympathetic, quiet, clean, flexible. Three Dynamic, warm, friendly, extrovert, opulent, soft, relaxed, pretentious. Four Laid-back, rogue, solid, reliable, versatile, down-to-earth, personable. Five Balanced, central, cute, fat, dominant but not too much so, happy. Six Upbeat, sexy, supple, soft, strong, brave, genuine, courageous, humble. Seven Magical, unalterable, intelligent, awkward, overconfident, masculine. Eight Soft, feminine, kind, sensible, fat, solid, sensual, huggable, capable. Nine Quiet, unobtrusive, deadly, genderless, professional, soft, forgiving. Ten Practical, logical, tidy, reassuring, honest, sturdy, innocent, sober. Eleven Duplicitous, onomatopoeic, noble, wise, homey, bold, sturdy, sleek. Twelve Malleable, heroic, imperial, oaken, easygoing, nonconfrontational. Thirteen Gawky, transitional, creative, honest, enigmatic, unliked, dark horse. You don’t need to be a Hollywood screenwriter to spot that Mr. One would make a great romantic hero, and Miss Two a classic leading lady. The list is nonsensical, yet it makes sense. The association of one with male characteristics, and two with female ones, also remains deeply ingrained.
Alex Bellos (The Grapes of Math: How Life Reflects Numbers and Numbers Reflect Life)
Correlation and causality. Why is it that throughout the animal kingdom and in every human culture, males account for most aggression and violence? Well, what about testosterone and some related hormones, collectively called androgens, a term that unless otherwise noted, I will use simplistically as synonymous with testosterone. In nearly all species, males have more circulating testosterone than do females, who secrete small amounts of androgens from the adrenal glands. Moreover, male aggression is most prevalent when testosterone levels are highest; adolescence and during mating season in seasonal breeders. Thus, testosterone and aggression are linked. Furthermore, there are particularly high levels of testosterone receptors in the amygdala, in the way station by which it projects to the rest of the brain, the bed nucleus of the stria terminalis, and in its major targets, the hypothalamus, the central gray of the mid-brain, and the frontal cortex. But these are merely correlative data. Showing that testosterone causes aggression requires a subtraction plus a replacement experiment. Subtraction, castrate a male: do levels of aggression decrease? Yes, including in humans. This shows that something coming from the testes causes aggression. Is it testosterone? Replacement: give that castrated individual replacement testosterone. Do pre-castration levels of aggression return? Yes, including in humans, thus testosterone causes aggression. Time to see how wrong that is. The first hint of a complication comes after castration. When average levels of aggression plummet in every species, but crucially, not to zero, well, maybe the castration wasn't perfect, you missed some bits of testes, or maybe enough of the minor adrenal androgens are secreted to maintain the aggression. But no, even when testosterone and androgens are completely eliminated, some aggression remains, thus some male aggression is testosterone independent. This point is driven home by castration of some sexual offenders, a legal procedure in a few states. This is accomplished with chemical castration, administration of drugs that either inhibit testosterone production or block testosterone receptors. Castration decreases sexual urges in the subset of sex offenders with intense, obsessive, and pathological urges. But otherwise, castration doesn't decrease recidivism rates as stated in one meta-analysis. Hostile rapists and those who commit sex crimes motivated by power or anger are not amenable to treatment with the anti-androgenic drugs. This leads to a hugely informative point. The more experience the male had being aggressive prior to castration, the more aggression continues afterward. In otherwise, the less his being aggressive in the future requires testosterone and the more it's a function of social learning.
Robert M. Sapolsky (Behave: The Biology of Humans at Our Best and Worst)
Although I have suggested that American culture tends to favor the side of independence over the side of inclusion (and I would extend that to Western culture in general), it is not a generalization that seems to apply uniformly to men and women in our culture. Indeed, although I have no idea why it may be, it seems to me that men tend to have more difficulty acknowledging their need for inclusion, tend to me more oriented toward differentiation, and that women tend to have more difficulty acknowledging their need for distinctness, tend to be more oriented toward inclusion. Whether this is a function of social experience throughout the lifespan, the effects of parenting anatomical (even genital) density, or some combination, I do not know. Whatever the source of this distinction between men and women, I believe it is also the case that this very distinction is to be found within any one person as well. Whatever the source of this distinction between men and women, I believe it is also the case that this very distinction is to be found within any one person as well. In this respect constructive-developmental theory revives the Jungian notion that there is a man in every woman and a woman in every man; saying so is both a consequence of considering that all of life is animated by a fundamental evolutionary ambivalence, and that 'maleness'/'femaleness' is but one of its expressions. Similarly, I believe that while Western and Eastern cultures reflect one side or the other of this ambivalence, they project the other. Western cultures tend to value independence, self-assertion, aggrandizement, personal achievement, increasing independence from the family of origin; Eastern cultures (including the American Indian) value the other pole. Cheyenne Indians asked to talk about themselves typically begin, 'My grandfather...' (Strauss, 1981); many Eastern cultures use the word 'I' to refer to a collectivity of people of which one is a part (Marriott, 1981); the Hopi do not say, 'It's a nice day,' as if one could separate oneself from the day, but say something that would have to be translated more like, 'I am in a nice day,' or 'It's nice in front, and behind, and above" (Whorf, 1956). At the same time one cannot escape the enormous hunger for community, mystical merging, or intergenerational connection that continually reappears in American culture through communalism, quasi-Eastern religions, cult phenomena, drug experience, the search for one's 'roots,' the idealization of the child, or the romantic appeal of extended families. Similarly, it seems too glib to dismiss as 'mere Westernization' the repeated expression in Eastern cultures of individualism, intergenerational autonomy, or entrepreneurialism as if these were completely imposed from without and not in any way the expression of some side of Eastern culture itself.
Robert Kegan (The Evolving Self: Problem and Process in Human Development)
But why should any independent, intelligent female choose to subject herself to the whims and tyrannies of a husband? I assure you, I have yet to meet a man as sensible as myself!
Elizabeth Peters (Crocodile on the Sandbank (Amelia Peabody, #1))
We shield men from the reality of fertility, family, and female desire, because we have been conditioned to consider them uninteresting or unattractive. Throughout my twenties and into my thirties, I tried desperately to appear casual and carefree, believing that any hint at my true, complicated desires—in my case, for love, commitment, independence, a successful career, and ultimately a baby too—would render me single forever. I silenced myself, because I thought it made me more attractive. I tucked my weaknesses, my wants, and my womb out of sight.
Nell Frizzell (The Panic Years: Dates, Doubts, and the Mother of All Decisions)
We are becoming the men we wanted to marry,” she said, clarifying that an opposition to marriage need not be about the rejection of men or love, but rather about the filling out and equaling up of female life. “A woman needs a man like a fish needs a bicycle,” she was often credited with coining (actually, the phrase came from Australian educator Irina Dunn19).
Rebecca Traister (All the Single Ladies: Unmarried Women and the Rise of an Independent Nation)
I think that freedom and rights are the same. It needs to be slowly fought for. Until the other party gets used to your independence. [Chen Shi]
Xin Bai (Headless Female Corpse (Genius Detective, #3))
It's a nice thing to cook for yourself.
Rachel Harrison (Cackle)
A young male shingleback (skink), in spring, travels quite widely through the semi-desert, seeking a partner. He identifies a female by her chemical scent, her pheromones. He may then start to follow her, trailing behind her with his head close to her tail. The pair may stay together for six to eight weeks. If she is not physiologically ready to receive him, she will keep her body close to the ground. But eventually her mood may change and she will straighten her hind legs so that the rear of her body is lifted above the ground. He then crawls beneath her and twists his body so that their cloacas meet and he is able to insert his sperm. The two then separate and go their own ways. Unlike many lizards, the female retains her fertilised eggs within her until the young are so well developed that they are capable of independent life. This takes a long time. They grow so large that there is only room within her body for a very small number of them — usually no more than three. Then at last, after five months, she gives birth. The young waddle off into the desert and the female resumes her lonely life. But when spring returns, an adult will once again seek out the partner it had during the previous season. Such partnerships may last for as long as two decades. If one individual is killed, perhaps, as happens only too often, crushed beneath the wheels of a car, the survivor may stay beside the body gently licking it. A coldly dispassionate explanation of this is, of course, that the bereaved has formed a liking for its partner’s pheromone and is reluctant to leave its source. Other interpretations, more sentmental and anthropomorphic, might suggest that the survivor is disconsolate — if not grieving.
David Attenborough (Life in Cold Blood)
dissociation, “the escape when there is no escape.”An infant typically seeks his parents when alarmed, so when a parent actually causes alarm the infant is in an unsolvable situation in which it can neither approach or avoid. Neurobiologically this represents a simultaneous and uncoupled hyperactivation of the sympathic and the parasympathic circuits. This is subjectively experienced as a sudden transition into emotional chaos. Sieff asked what might cause a mother to behave in such a harmful way with her baby. Schore answered that this is not a conscious voluntary but an unconscious involuntary response, and that typically women who cannot mother their child in an attuned way are suffering from the consequences of their own unresolved early emotional trauma. The experience of a female infant with her mother influences how she will mother her own infants. Thus if early childhood trauma remains unconscious and unresolved it will inevitably be passed down the generations. Additionally, Sieff asked what role the father plays in a child’s emotional development. Schore explained that children form a second attachment relationship to the father especially during the second year. The quality of the attachment to the father is independent of that to his mother. At eighteen months there are two separate attachment dynamics in operation. It also appears that the father is critically involved in the development of a toddler’s regulation of aggression. This is true of both sexes, but particularly of boys who are born with a greater aggressive endowment than girls. Afterwards, a long discussion followed where Schore highlighted the damaging effects of long bouts of unregulated shame for the toddler, the differences between shame and guilt, and the enduring consequences of early chronic shame. Schore emphasized that when the caregiver is unable to help the child to regulate either a specific emotion or intense emotions in general, or – worse – that she exacerbates the dysregulation, the child will start to go into a state of hypoaroused dissociation as soon as a threat of
Eva Rass (The Allan Schore Reader: Setting the course of development)
None. I disapprove of matrimony as a matter of principle.” Mr. Fletcher’s pepper-and-salt eyebrows lifted. I added, “For myself, that is. I suppose it is well enough for some women; what else can the poor things do? But why should any independent, intelligent female choose to subject herself to the whims and tyrannies of a husband? I assure you, I have yet to meet a man as sensible as myself!
Elizabeth Peters (Crocodile on the Sandbank (Amelia Peabody, #1))
We gain a new perspective concerning every kind of reality with which we had identified at the beginning of our journey. We come to realize that although we are male or female, that attribute does not really define us. There is a deeper reality, one might say an androgynic reality, transcending the male-female dichotomy so that our identity is not determined simply by our gender. Nor are we simply our body and the senses although we often identify ourselves with them. As we travel upon the Sufi path, it also becomes more and more evident that what we call "I" has its existence independent of sense perceptions and the body as a whole although the soul continues to have a consciousness of the body while being also aware through spiritual practice of the possibility of leaving it for higher realms.
Seyyed Hossein Nasr (The Garden of Truth: The Vision and Promise of Sufism, Islam's Mystical Tradition)
This book isn’t about Shah Rukh Khan. Rather, I hope to reveal how female fans use his icon to talk about themselves. Their stories will illustrate how his films, songs and interviews are invoked to frame a feminine conversation on inequality within families, workplaces and contemporary romances.
Shrayana Bhattacharya (Desperately Seeking Shah Rukh: India's Lonely Young Women and the Search for Intimacy and Independence)
When I was in my early thirties I wrote a profile of Maureen Dowd. She was the sole female columnist at The New York Times then, and had been the second female White House correspondent in the paper’s history. She had started her career as an editorial assistant in 1974, the year I was born, and now she was fifty-three, had won the Pulitzer Prize, looked amazing, and lived alone. I remember sitting in the insanely decorated living room of her brownstone in Georgetown—the walls were blood red, the bookshelves were crowded with feathered fans, old Nancy Sinatra record jackets, a collection of bubbling motion lamps, another of mermaids, a dozen vintage martini shakers, all kinds of toy tigers—and being intoxicated by her peculiarity, independence, and success. I asked if she’d ever wanted children. She told me, “Everybody doesn’t get everything.” It sounded depressing to me at the time, a statement of defeat. Now admitting it seems like the obvious and essential work of growing up. Everybody doesn’t get everything: as natural and unavoidable as mortality.
Ariel Levy (The Rules Do Not Apply)
The notion that women were “displaying a distinctive form of patriotism” by “shaming” their men into battle oversimplifies the female experience of the Revolutionary War. Women did become more political, by necessity if not by choice—but this does not mean that the political goals of the state superceded personal commitments to family and natural instincts for survival.
Ray Raphael (A People's History of the American Revolution: How Common People Shaped the Fight for Independence)
Officially, the British army did not permit rape; in practice, officers tolerated the abuse of women if the victims were not of their own class. Since upper-class women were employed in the quartering of officers, they enjoyed a minimal level of respect; lower-class females, on the other hand, received virtually no respect from the occupying army.
Ray Raphael (A People's History of the American Revolution: How Common People Shaped the Fight for Independence)
The devastating effects of diseases and parasites relating to sanitation—dysentery, typhoid fever, typhus, lice, scabies—might have been reduced had the Continental Army paid more attention to the traditionally female job of maintaining adequate hygiene. Since men died of disease as often as they died in battle, the failure to take preventative measures must be counted as a military liability.
Ray Raphael (A People's History of the American Revolution: How Common People Shaped the Fight for Independence)
Among her female friends, lesbians were particularly prominent: her closest friends in New York were Elsie de Wolfe and her partner, the theatrical agent Bessie Marbury, as well as Anne Morgan and her lover Ann Harriman Vanderbilt, and in Paris she was friendly with the lesbian novelist Natalie Barney and her circle. Lucy admired these independent, forthright women, and according to Randy Bryan Bigham, “a sexual ambiguity on Lucy’s part is possible.
Hugh Brewster (Gilded Lives, Fatal Voyage: The Titanic's First-Class Passengers and Their World)
When you are dating someone, especially when the relationship is new, relying on him financially means relinquishing your independence. Single or married, no woman should be obligated to stay in a man pocket.
Leandra De Andrade (This Girl's Got Game: A Smart Girls Guide to Having the Upper Hand over Men in This Game Called Love)
Young feminists often speak of finding a third way between feminist extremism, on the one hand, and social conservatism on the other. Like Katie Roiphe or Naomi Wolf, they insist that women don't - or shouldn't have to compromise their independence in marriage or when they become mothers. We should be able to keep all the perks of modern female life along with all the perks of the traditional. But this notion is not sustainable. We must understand the trade-off of every action we take. If we want to be heart surgeons or presidents, we will have to accept that we may not be the mothers we want to be, or may not be mothers at all. If we are unwilling to trust men, we might not have the marriage we want. If we refuse to give ourselves over to our families, we cannot expect much from our families in return. If we wish to live for ourselves and think only about ourselves, we will manage to retain our independence but little else.
Danielle Crittenden (WHAT OUR MOTHERS DIDN'T TELL US: Why Happiness Eludes the Modern Woman)
The simplest and most basic meaning of the symbol of the Goddess is the acknowledgment of the legitimacy of female power as a beneficent and independent power.
Carol P. Christ, Ph.D.
The result was that the face of the new economy was increasingly female. The men were stuck in the unpaying state jobs; women were making the money. “Men aren’t worth as much as the dog that guards the house,” some of the ajummas would whisper among themselves. Women’s superior earnings couldn’t trump thousands of years of patriarchal culture, but they did confer a certain independence.
Barbara Demick (Nothing to Envy: Ordinary Lives in North Korea)
Men are seeking a divinity to serve and adore. But the reality is, most women are so disconnected from their sensual feminine self that, as men, the only option we now have is to turn inwards to our own anima, or turn to other men for sensual feminine affection. A lot of men are becoming accustomed to embracing romance from the same sex, others opted to having sex with ANY woman they can get to console themselves. Problem is, we are living in a generation of women that are constantly protesting “Accept me for who I am!” IN THEIR MASCULINE ENERGY. They don’t know what it truly means to be a woman. But there’s a new breed of men that are awakened and of high quality in every respect of the word, and they’re not willing to settle for any woman that simply wants to be accepted for who she is. They want a woman who wants to be challenged for growth purposes. “I, with a deeper instinct, choose a man who compels my strength, who makes enormous demands on me, who does not believe me naïve or innocent, who has the courage to treat me like a woman.” ~Anaïs Nin Listen ladies, you have not yet fully become a woman if no man is seeking to serve and adore you. Now, understand the meaning of ‘serve and adore’. This means that a man has to NOT want to see you struggle in any way, shape or form that he can change for the better. So, if you’re still struggling in ANY way that a man can change for the better for you as a female, then you have not yet become a full grown WOMAN. The ultimate sign that you’ve become a full grown woman is when you are constantly being served and adored, especially by an emotionally healthy masculine man, without you having to ask. So tell me, are you a woman yet? "One is not born, but rather becomes, a woman." ~Simone de Beauvoir Too bad that so many of you are so hellbent on fighting to be ‘yourselves’ (masculine selves), yet that very ‘self’ isn’t serving you like you need to be served. For many of you, fighting to be ‘yourselves’ is, for the most part, fighting to be independent of the masculine and of your divine purpose which is to be a WOMAN. It’s easier to be disagreeable than it is to surrender to your true calling. A lot of women are just fighting to be a nonentity and they don’t even know it. They resent the divine masculine with passion, not realizing that it is the ultimate key to fully unlocking their WOMANHOOD.
Lebo Grand
My personal hell is a place filled with loud, cocky, inked hipster—millennials. It’s a place where every guy looks like a member of Mumford & Sons, and all the women shun makeup. No, it isn’t Lollapalooza, nor an Arcade Fire concert. No, it isn’t some hipster independent coffee shop serving the latest trend in cold brewed coffee and a donut. No, not a craft cocktail lounge playing Daft Punk on vinyl while everyone sits on low striped cushions and corduroy couches wearing color schemes of pants and tops that make no sense.
Shelley Brown (Weird Girl Adventures from A to Z)
Millions of Indian housewives remain silent about the complete lack of sex in their marriage after the first child is born. Most husbands—modern, urban, educated, young, successful and independent—forget that their wives need sexual fulfilment as much as they do.
Shoma A. Chatterji (The Female Gaze: Essays on Gender, Society and Media)
Science pretends to be purely rational, completely neutral, a system of knowledge-making in which the observation is independent of the observer. And yet the conclusion was drawn that plants cannot communicate because they lack the mechanisms that animals use to speak. The potentials for plants were seen purely through the lens of animal capacity. Until quite recently no one seriously explored the possibility that plants might “speak” to one another. But pollen has been carried reliably on the wind for eons, communicated by males to receptive females to make those very nuts. If the wind can be trusted with that fecund responsibility, why not with messages? The trees are talking to one another. They communicate via pheromones, hormonelike compounds that are wafted on the breeze, laden with meaning.
Robin Wall Kimmerer (Braiding Sweetgrass)
My personal hell is a place filled with loud, cocky, inked hipster—millennials. It’s a place where every guy looks like a member of Mumford & Sons, and all the women shun makeup. No, it isn’t Lollapalooza, nor an Arcade Fire concert. No, it isn’t some hipster independent coffee shop serving the latest trend in cold brewed coffee and a donut. No, not a craft cocktail lounge playing Daft Punk on vinyl while everyone sits on low striped cushions and corduroy couches wearing color schemes of pants and tops that make no sense. I’ll give you a hint. A woman walked around wearing a t-shirt stating, “Data is the new bacon.” Excuse me, but fuck you, it is not! Okay, fine. Last hint. All the Mumford & Sons dudes and non-makeup wearing inked millennials are wearing the exact same shirt. Slap yourself if you get this wrong. My hell is the APPLE STORE!
Shelley Brown-Weird Girl Adventures from A to Z
Cripes, ol' slow-boat Peter. D'yew always do wot yew're told— loike at school?’ ‘You know the answer to that.’ ‘So neither don't Oi.’ ‘Do I.’ Jenno sighed. We both laughed. ‘Do I,’ she repeated. She grinned at me. ‘Oi c'n be independent too, if'n Oi want.
Peter St. John (Gang Spies (Gang Books #6))
When God called male and female “man,” He actually underlined the profound unity and equality that exist between us. This common name shows that woman comes from man and is not independent of him. It shows that both sexes exist to tell the story of God, and that this story is told together—with male and female as parts of a unified whole. The common name “man” demonstrates that in the end, the story line of gender isn’t about male or female—it’s not about us at all—it’s about the Man, Jesus Christ, whose redemptive work applies to both sexes equally.
Mary A. Kassian (True Woman 101: Divine Design: An Eight-Week Study on Biblical Womanhood (True Woman))
Extremists have an almost obsessive restriction on female sexuality and independence. What do they fear? What do they want? Fundamentalist ideas tend to be barbaric and cruel in the face of modern society and modern morality. If we truly wish to understand our enemies we must first look inside ourselves."- Essay Entry Midnight Mindquake-"To Justify the Unjustifiable.
Lisa More
It’s one thing to battle oppression from the outside, but what do you do when the ideas that are attacking you are your own? As with all forms of oppression, sizeism doesn't exist in a vacuum. It interacts with and impacts other forms of oppression, including ableism. For those of us with disabilities where extra weight can make moving around that much harder, the threat of losing what mobility we have can loom over our heads. Ableism tells us that we must walk and become as “independent” as possible; sizeism blackmails us into making sure we stay that way. They both reinforce the man-made idea of an ideal body, one that everyone should aspire to have. Both feed into the capitalist idea that we must pull ourselves up by our own bootstraps, that we must fend for ourselves, that we must not be a burden on anyone else. The two work in tandem with sexism as well – a female body should be Barbie doll skinny, sleek and sophisticated, and anything else is just gross. Our culture's standard definition of beautiful depends on preconceived notions about how the perfect body should be, notions that rely on various forms of oppression to legitimize them. A model body should ideally be white or white-passing, slim and nondisabled. Is it any wonder we don’t see fat, visibly disabled people of color posing on the covers of fashion magazines?" -Cara Liebowitz, "Palsy Skinny: A Mixed Up, Muddled Journey into Size and Disability," Criptiques, 2014.
Cara Liebowitz
THE HE’S ARE SHE’S In 1847, three novels excite England’s readers. Wuthering Heights by Ellis Bell tells a devastating tale of passion and shame. Agnes Grey by Acton Bell strips bare the hypocrisy of the family. Jane Eyre by Currer Bell exalts the courage of an independent woman. No one knows that the authors are female. The brothers Bell are actually the sisters Brontë. These fragile girls, virgins all, Emily, Anne, Charlotte, avenge their solitude by writing poems and novels in a village lost on the Yorkshire moors. Intruders into the male world of literature, they don men’s masks so the critics will forgive them for having dared. But the critics pan their works anyway, as “rude,” “crude,” “nasty,” “savage,” “brutal,” “libertine” . . .
Eduardo Galeano (Mirrors: Stories of Almost Everyone)
a new model of aspirational upper-class femininity and attitude about female purpose that historians now refer to as the Cult of Domesticity.
Rebecca Traister (All the Single Ladies: Unmarried Women and the Rise of an Independent Nation)
a social structure that relied on domesticity as its principle mode of female control;
Rebecca Traister (All the Single Ladies: Unmarried Women and the Rise of an Independent Nation)
they did not match society’s expectations by entering an institution built around male authority and female obeisance.
Rebecca Traister (All the Single Ladies: Unmarried Women and the Rise of an Independent Nation)
Another strange fact is that one form of these alien entities has been with us since we were little more than microbes ourselves. Mitochondria are physically independent structures that contain their own DNA designated as mtDNA, which is inherited by humans down the female line. Analysis of mtDNA in the brain tissue of females has allowed very accurate mapping of evolutionary relationships, leading to the conclusion that modern humans evolved in Africa.
Christopher Knight (God's Blueprint: Scientific Evidence that the Earth was Created to Produce Humans)
In 2013, science writer Natalie Angier gave the centrality of female friendship a zoological boost, pointing out that, "In animals as diverse as African elephants and barnyard mice, blue monkeys of Kenya and feral horses of New Zealand, affiliative, long-lasting and mutually beneficial relationships between females turns out to be the basic unit of social life.
Rebecca Traister (All the Single Ladies)
When people call single women selfish for the act of of tending to themselves, it's important to remember that the very acknowledgement that women have selves that exist independently of others, and especially independent of husbands and children, is revolutionary. A true age of female selfishness, in which women recognized and prioritized their own drives to the same degree to while they have always been trained to tend to the needs of all others, might, in fact, be an enlightened corrective to centuries of self-sacrifice.
Rebecca Traister
Mary Johnson may have been the first African American woman. She arrived sometime before 1620 as the maid of a Virginia planter. Like white women, the black residents of the early southern colonies found opportunities in the general chaos around them. Johnson and her husband were indentured servants, and once they earned their freedom, they acquired a 250-acre farm and five indentured servants of their own. By the mid–seventeenth century, a free black population had begun to emerge in both the North and the South. African American women, who weren’t bound by the same social constraints as white women, frequently set up their own businesses, running boardinghouses, hair salons, or restaurants. Catering was a particularly popular career, as was trading. In Charleston, South Carolina, black women took over the local market, selling vegetables, chickens, and other produce they acquired from the growing population of slaves, who generally had small plots beside their cabins. The city came to depend on the women for its supply of fresh food, and whites complained long and loud about the power and independence of the trading women. In 1686, South Carolina passed a law prohibiting the purchase of goods from slaves, but it had little effect. A half century later, Charleston officials were still complaining about the “exorbitant price” that black women charged for “many articles necessary for the support of the inhabitants.” The trading women had sharp tongues, which they used to good effect. The clerk of the market claimed that the “insolent and abusive Manner” of the slave women made him “afraid to say or do Anything.” It’s hard to believe the marketers, some of whom were slaves, were as outspoken as their clientele made them out to be, but the war between the black female traders and their customers continued on into the nineteenth century. (One petition in 1747 said that because of the market “white people…are entirely ruined and rendered miserable.”) The
Gail Collins (America's Women: 400 Years of Dolls, Drudges, Helpmates, and Heroines)
her imperative to “think dialectically”—a maxim drawn from her study of the philosopher G. W. F. Hegel. Because reality is constantly changing, we must constantly detect and analyze the emerging contradictions that are driving this change. And if reality is changing around us, we cannot expect good ideas to hatch within an ivory tower. They instead emerge and develop through daily life and struggle, through collective study and debate among diverse entities, and through trial and error within multiple contexts. Grace often attributes her “having been born female and Chinese” to her sense of being an outsider to mainstream society. Over the past decade she has sharpened this analysis considerably. Reflecting on the limits of her prior encounters with radicalism, Grace fully embraces the feminist critique not only of gender discrimination and inequality but also of the masculinist tendencies that too often come to define a certain brand of movement organizing—one driven by militant posturing, a charismatic form of hierarchical leadership, and a static notion of power seen as a scarce commodity to be acquired and possessed. Grace has struck up a whole new dialogue and built relationships with Asian American activists and intellectuals since the 1998 release of her autobiography, Living for Change. Her reflections on these encounters have reinforced her repeated observation that marginalization serves as a form of liberation. Thus, she has come away impressed with the particular ability of movement-oriented Asian Americans to dissect U.S. society in new ways that transcend the mind-sets of blacks and whites, to draw on their transnational experiences to rethink the nature of the global order, and to enact new propositions free of the constraints and baggage weighing down those embedded in the status quo. Still, Grace’s practical connection to a constantly changing reality for most of her adult life has stemmed from an intimate relationship with the African American community—so much so that informants from the Cointelpro days surmised she was probably Afro-Chinese.3 This connection to black America (and to a lesser degree the pan-African world) has made her a source of intrigue for younger generations grappling with the rising complexities of race and diversity. It has been sustained through both political commitments and personal relationships. Living in Detroit for more than a half century, Grace has developed a stature as one of Motown’s most cherished citizens: penning a weekly column for the city’s largest-circulation black community newspaper; regularly profiled in the mainstream and independent media; frequently receiving awards and honors through no solicitation of her own; constantly visited by students, intellectuals, and activists from around the world; and even speaking on behalf of her friend Rosa Parks after the civil rights icon became too frail for public appearances.
Grace Lee Boggs (The Next American Revolution: Sustainable Activism for the Twenty-First Century)
Hopefully the day will come when female characters won’t need to be described as strong and independent, but
Philip C. Quaintrell (Rise of the Ranger (Echoes of Fate #1))
Work only brings a woman self-esteem, intellectual stimulation, the company of adults and financial independence – all anathema to the Saudi male whose job it is to control the female members of his family
Sue Lloyd-Roberts (The War on Women)
Fair. There was that word again. And her father was right about life not being fair. Especially for a woman. Especially for a woman who valued independence and learning above men and marriage. Not that she had any objection to the institution of marriage itself. There were numerous examples of good marriages right here in her own town. Her parents, for one. But few men seemed to want a wife with the courage to speak her mind openly. At least, no men she’d met. Even her father preferred that she keep most of her opinions to herself. When she turned thirty-five earlier this year, she’d accepted that she was—and would remain—an old maid. Being unmarried wasn’t the worst fate in the world. But she did want to be useful. She would like to feel as if the work she did was valued by others. What would she do when her father sold the newspaper? Something he’d begun to talk about more and more often. Would a new owner employ a woman reporter? Or a female editor? Her father wouldn’t even make her the editor. Why would someone else?
Robin Lee Hatcher (Love Letter to the Editor (Four Weddings and a Kiss))
As a young wife and mother living in a pre-Pinterest world, I used to glue-gun bows and small pieces of minutia together methodically. I was an insomniac proudly penning thank you notes longer than the Declaration of Independence to every person who had even sent me a card. I was reorganizing my linen closet, ironing placemats, straight-ironing my hair, and never saying no to any person that asked me for a favor. And, I forgot to mention, I didn’t really like myself. I felt like a fuzzy, carbon copy of myself. I felt the passion, the conviction, and the grit somewhere inside of me yet a bunch of preconceived ideas somehow got in the way.
Ann Brasco
a way certain women (and there weren’t all that many of them) thought of themselves in relation to the social order— specifically, as those women who chose to remain celibate rather than compromise their integrity by marrying merely for social or economic gain. By rejecting “the self-abnegation inherent in domesticity,” they engaged in the “cultivation of the self,” upholding the single life “as both a socially and personally valuable state,” and “through the choice against marriage, articulated the values of female independence.
Kate Bolick (Spinster: Making a Life of One's Own)
Categorizing female sexuality in this inflexible fashion — into honest or illicit, normal orabnormal — burned a permanent label of deviant into the flesh of the prostitute. Because prostitution was a temporary job for the majority of its nineteenth-century practitioners, defining prostitution as a condition rather than an act — as what one was instead of what one sometimes did — was an error based upon mistaken but widely shared assumptions about prostitutes and their sexuality. Parisian regulationism, the city-wide, police-administered system designed to survey and control an officially tolerated population of prostitutes, remained in place from 1800 to 1946. Its inscription apparatus called for the enrollment of all women who practiced prostitution and reinforced the habit of thinking that any woman who performed an act of prostitution was a full-time sexual deviant. As a system of thought and action, reglementation did not distinguish between full- and part-time prostitutes. Because the apparatus sought to convert every insoumise (a prostitute outside police control) into a soumise (a prostitute under police control), regulationist ideology conflated the two categories. Regulationists recognized that within the registered population, women switched back and forth between the categories of fille de maison (resident of a brothel) and fille en carte (independent, police-controlled prostitute). But, in their eyes, once an unregistered woman was apprehended for an act of prostitution, she was converted into a permanent soumise. Even if she disappeared from view (that is, never appeared for a sanitary inspection), she was forever "inscribed" on the rolls. In the words of an eminent regulationist doctor: "Inscribing her on the books of regulated prostitution makes her disappear forever from statistics concerning the unregistered.
Hollis Clayson (Painted Love: Prostitution and French Art of the Impressionist Era)
The idea of female independence and interdependence is met with scoffing hatred by both men and women who see themselves as benefiting from male dominance. Misogyny is by no means limited to men. Living in “a man’s world,” plenty of women distrust and fear themselves as much or more than men do.
Ursula K. Le Guin (No Time to Spare: Thinking About What Matters)
Fascist regimes were particularly successful with young people. Fascist arrival in power sent a shock wave down through society to each neighborhood and village. Young Italians and Germans had to face the destruction of their social organizations (if they came from socialist or the anatomy of fascism communist families) as well as the attraction of new forms of sociability. The temptation to conform, to belong, and to achieve rank in the new fascist youth and leisure organizations (which I will discuss more fully below) was very powerful. Especially when fascism was still new, joining in its marching and uniformed squads was a way to declare one’s independence from smothering bourgeois homes and boring parents.94 Some young Germans and Italians of otherwise modest attainments found satisfaction in pushing other people around.95 Fascism was more fully than any other political movement a declaration of youthful rebellion, though it was far more than that. Women and men could hardly be expected to react in the same way to regimes that put a high priority on restoring women to the traditional spheres of homemaking and motherhood. Some conservative women approved. The female vote for Hitler was substantial (though impossible to measure precisely), and scholars have argued sharply about whether women should be considered accomplices or victims of his regime. In the end, women escaped from the roles Fascism and Nazism projected for them, less by direct resistance than simply by being themselves, aided by modern consumer society. Jazz Age lifestyles proved more powerful than party propaganda. In Fascist Italy, Edda Mussolini and other modern young women smoked and asserted an independent lifestyle like young women everywhere after World War I, while also participating in the regime’s institutions. The Italian birth rate did not rise on the Duce’s command. Hitler could not keep his promise to remove women from the workforce when the time came to mobilize fully for war.
Robert O. Paxton (The Anatomy of Fascism)
If we think that these women filmmakers have worked 'in the margins,' it is we who have kept them there.
Michele Meek (Independent Female Filmmakers: A Chronicle through Interviews, Profiles, and Manifestos)
What isn’t expressed in any of the definitions given above is a perception of the witch as a figure of female empowerment: in a world of good, polite, agreeable, well-behaved, passive girls, the witch is an independent, empowered, autonomous, frequently assertive, and defiant woman, beholden to no one. (Unless,
Judika Illes (Encyclopedia of Witchcraft: The Complete A-Z for the Entire Magical World (Witchcraft & Spells))
The study of women in the American Revolution, based on the extant writings of contemporaries, is beset with dangers. First, because only a fraction of women in those times were literate, we are working with a biased sample. Less than half of the women who left wills could sign their names, and those who left wills came from the more prosperous and presumably more educated portion of the female population
Ray Raphael (A People's History of the American Revolution: How Common People Shaped the Fight for Independence)
In fact, these rioters were operating within a well-established tradition: women in England had a long history of looting for food during hard times. Eighteenth-century female rioters, according to historian John Bohstedt, participated as “proto-citizens” in one form of “the common people’s politics.
Ray Raphael (A People's History of the American Revolution: How Common People Shaped the Fight for Independence)
If I do carry this baby to term, I couldn’t bear to lose her after her birth.” Raven suddenly sat up straight. “I bet you could do it, Shea--find the answer for all of us. I bet you could.” “Do something Gregori has failed to do after all these years? I doubt it. He seems very thorough to me.” Shea was skeptical. “Gregori was the one who came up with the idea about human psychic women, and I’m certain he’s right. You and your mother support his theory. He also thinks there’s something in the Carpathian woman’s chemistry that makes it nearly impossible for the female chromosome to beat out the male.” “Wouldn’t you know he’d think it was the woman," Shea sniffed contemptuously. “More than likely the men determine the sex, just like in humans, and they just can’t produce girls.” She grinned at Raven. “The men bring about their own destruction.” Raven laughed. “Mikhail would never let me speak to you again if he could hear us. He thinks I’m too independent and disrespectful already.” She shrugged carelessly. “It’s probably true, but it’s a lot of fun. I love the way he gets that pained look on his face. He’s so cute.” “Cute? I’ll bet he likes that description.
Christine Feehan (Dark Desire (Dark, #2))
She was upside-down, clinging to a horizontal stem of wild rose by her feet which pointed to heaven. Her head was deep in dried grass. Her abdomen was swollen like a smashed finger; it tapered to a fleshy tip out of which bubbled a wet, whipped froth. I couldn’t believe my eyes. I lay on the hill this way and that, my knees in thorns and my cheeks in clay, trying to see as well as I could. I poked near the female’s head with a grass; she was clearly undisturbed, so I settled my nose an inch from that pulsing abdomen. It puffed like a concertina, it throbbed like a bellows; it roved, pumping, over the glistening, clabbered surface of the egg case testing and patting, thrusting and smoothing. It seemed to act so independently that I forgot the panting brown stick at the other end. The bubble creature seemed to have two eyes, a frantic little brain, and two busy, soft hands. It looked like a hideous, harried mother slicking up a fat daughter for a beauty pageant, touching her up, slobbering over her, patting and hemming and brushing and stroking.
Annie Dillard (Pilgrim at Tinker Creek)
The cross is the grand center of union among true Christians. Our outward differences are many, without doubt. One man is an Episcopalian, another is a Presbyterian; one is an Independent, another a Baptist; one is a Calvinist, another an Arminian; one is a Lutheran, another a Plymouth Brother; one is a friend to establishments, another a friend to the voluntary system; one is a friend to liturgies, another a friend to extemporary prayer. But in the end, what shall we hear in heaven about these differences? Nothing, most probably, nothing at all. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for ye are all one in Christ Jesus (Galatians 3:28).
J.C. Ryle (The Cross: Crucified with Christ, and Christ Alive in Me)
By my early twenties, I was still devoted to heroic woman stories, but the love narratives had started to lose some of their appeal. The release of a new Meg Ryan/Tom Hanks vehicle seemed far less interesting to me than the latest installment of the Alien movie franchise. Had I lost interest in romance? Far from it. In fact, this was at the time in my life when I was very serious about finding a great love. However, I was also struggling to be my own person, to understand my identity, to follow my own dreams and start down my chosen career path. I had plans to travel the world, to attend graduate school. I was coming into—and exercising—my own forms of strength and independence. But I was tired of the one-sided representations of male-identified characters doing this, of feeling that only one version of this kind of empowerment existed. I wanted balance and social justice. I wanted to see more evidence of women on screen doing the same, women making a difference, doing something amazing, and being the heroes of their own lives and stories. Unfortunately, there weren’t very many female-bodied characters who did that who also got to find love. In fact, the more romance a woman enjoyed in a narrative, the less strength or independence of any kind she expressed in the story, especially before the last two decades. (3)
Allison P. Palumbo
[B]y the beginning of the 21st century, the fighting female capable of spectacular violence had gained a firm ground, and there were more versions of them than ever before on the big and small screens, and the number only continues to increase. Audiences growing up in the 70s, 80s, and 90s, male and female, have been raised on depictions of women onscreen who could more than hold their own and didn’t need to be protected, at least no more than a man did.
Allison P. Palumbo
Today, some viewers who seek or expect constructions of female identity that cohere with expectations for a strong, independent woman who can take care of herself and save others have less patience with uncomplicated stereotypical representations of the utterly helpless female, no matter the genre. (9)
Allison P. Palumbo
As a viewer, I was left torn, wanting the women to have it all, to not seem to be excluded if they dared to transgress the traditional female gender role, but finding myself presented with heroines who never did, who seemingly had to choose between heroic accomplishment and romance, and who made it more complicated to see these options as possible for other than the male-identified. This representational “either/or” is one more symptom of the so-called war between the sexes that continues to confound feminists about the roles romantic relationships play in our lives and even the idea of romance itself: how are we to be dedicated to empowering ourselves and others but also to find a real romantic connection if that interests us? (4)
Allison P. Palumbo
There have been glimpses of alternative romance narratives—not only in niche genres or in programs with small but dedicated followings, but also in Hollywood blockbusters and primetime television—that represent an empowered version of womanhood that still finds room for intimacy, even if it is a struggle. These alternative romance narratives offer sites of potential resistance, transformation, and agency. They show us examples where feminist-friendly heterosexual intimacies are being advanced and even celebrated, where pockets of popular culture are replacing the feminist man-hating stereotype with a feminist man-loving ideal—whether the love is romantic or not—that portrays female relationships with men in ways that avoid or question the old caricatures. (6)
Allison P. Palumbo
Evil in many cases is a matter of perspective, and society tends to villainize things they don't understand (such as female independence). Sometimes true evil isn't understood until it's too late, but sometimes, if we're lucky, it is immortalized as a lesson for others.
To escape from this trap, we must first stop moralizing our behaviors. Instead of using fuzzy feelings of “right” and “wrong” and “good” and “bad” to guide our actions, we need to remember why we’ve committed to doing the hard things like exercising, following a meal plan, educating ourselves, sticking to a budget, and working overtime. We need to view these actions as independent steps necessary for achieving the outcomes we desire, not as “good” behaviors that we can “cash in” for sins. For our purposes here, remember that our goal isn’t just good workouts or on-target eating. It’s enjoying shopping for clothes again—especially for the breezy, summer, sleeveless stuff. It’s throwing away the scale because you don’t need it anymore. It’s the surprise on people’s faces when they haven’t seen you in a while. It’s the newfound intimacy in your love life. In short, bingeing on chocolate and missing workouts aren’t little “oopsies” that you can erase with the right thoughts. They’re direct threats to your overarching objectives. Remember that when you come face to face with sticky willpower challenges.
Michael Matthews (Thinner Leaner Stronger: The Simple Science of Building the Ultimate Female Body)
We are No.1 Genuine trusted vip agency running since 2010 in Faridabad. Offer royal class independent female service only in hotels.
Gregori was the one who came up with the idea about human psychic women, and I’m certain he’s right. You and your mother support his theory. He also thinks there’s something in the Carpathian woman’s chemistry that makes it nearly impossible for the female chromosome to beat out the male.” “Wouldn’t you know he’d think it was the woman,” Shea sniffed contemptuously. “More than likely the men determine the sex, just like in humans, and they just can’t produce girls.” She grinned at Raven. “The men bring about their own destruction.” Raven laughed. “Mikhail would never let me speak to you again if he could hear us. He thinks I’m too independent and disrespectful already.” She shrugged carelessly. “It’s probably true, but it’s a lot of fun. I love the way he gets that pained look on his face. He’s so cute.” “Cute? I’ll bet he likes that description.
Christine Feehan (Dark Desire (Dark, #2))
With the freeing of the captive and the founding of a new kingdom, the patriarchal age comes into force. It is not yet patriarchal in the sense that the female is subjugated, only in the sense that the male exercises independent control over his children.
Erich Neumann (The Origins and History of Consciousness (Maresfield Library))
Single female life is not prescription, but its opposite: liberation.
Rebecca Traister (All the Single Ladies: Unmarried Women and the Rise of an Independent Nation)
Before either men could commence a deliberation over who knew more of the hotel’s history, Coraline injected, “India was writing the last chapters of its saga of independence when The Imperial opened its doors in the 1930s.” She paused before proceeding, “Pandit Nehru, Mahatama Gandhi, Muhammad Ali Jinnah and Lord Mountbatten met under congenial conditions to discuss the partition of India and the creation of Pakistan on the very ground we stand on. Adding to that, the Nehru family also had a permanent suite within the walls of this ‘Maiden of the East.’” She let out a discreet chuckle that I think only I caught. Both men stared at the female, not knowing how to respond. Before either one of them could opine, she continued, “If only walls could speak. Here indeed is a repository of fascinating anecdotal material for authors of romantic and detective fiction. It was here, at this very site, that one could clink glasses for the Royals to their war efforts, urge Gandhi to quit the India movement, or dance to the strains of Blue Danube, belly dance like a belle from Beirut or be serenaded by an orchestra from London.” The group of us stared at the big sister, wondering how in the world she knew so much about The Imperial. My teacher and Jabril pressed for affirmation. Instead, she vociferated, “Notably, The Imperial has the largest collection on display of land war gallantry awards in India and among its neighbouring countries such as Afghanistan, Burma, Bhutan and China. It also holds a sizeable record of orders and decorations bestowed by the British Royalties to the Emperor of India as an honour to the local Maharajas, Sultans and ruling Princes from the various Indian states.” While Narnia’s chaperone continued her historical spiel, the recruit pulled me aside and whispered amusingly, “Although everything my big sister said is true, she’s having fun with you guys. Her information is from the hotel’s brochure in the guest rooms.” I quipped. “Why didn’t you tell the rest of our group? I thought she was an expert in India’s history!” She gave me a wet kiss and said saucily, “I’m telling you because I like you.” Stunned by her raciness, I was speechless. I couldn’t decide whether to tell her there and then that I was gay – but at that very moment, Andy appeared from around the corner. “Where did you two disappear to?” he inquired. When Narnia was out of earshot, I muttered knowingly to my BB, “I’ll tell you later.”, as we continued the art tour browsing portraitures of India’s Princely Rulers of yore.
Young (Turpitude (A Harem Boy's Saga Book 4))
the wholesale revision of what female life might entail is also, by many measures, the invention of independent female adulthood. The
Rebecca Traister (All the Single Ladies: Unmarried Women and the Rise of an Independent Nation)
It’s possible that a connection existed between the increasing independence of many women and the surgical assault on them. But it’s even more likely that doctors started removing women’s sexual organs simply because the arrival of anesthetics had made it safe to do so. Doctors had always regarded female reproductive organs as the source of all women’s medical problems.
Gail Collins (America's Women: 400 Years of Dolls, Drudges, Helpmates, and Heroines)
The deplorable conditions experienced by millions of female workers were at the roots of the labor struggle, which would be spurred forward in large part by unconventionally wed, or unwed, women.
Rebecca Traister (All the Single Ladies: Unmarried Women and the Rise of an Independent Nation)
In 1919, Congress passed the 19th Amendment; it was ratified by the states in 1920. For the first time in America’s history, its female citizens could legally (if not practically, in the Jim Crow South) vote.
Rebecca Traister (All the Single Ladies: Unmarried Women and the Rise of an Independent Nation)
Russian-Polish immigrant and labor organizer and suffragist Rose Schneiderman, who would never marry. Her 1911 speech, in which she implored, “The worker must have bread, but she must have roses, too” became the mantra of the 1912 Bread and Roses strike of female textile workers in Lawrence, Massachusetts, and an anthemic phrase in the labor and women’s movements that were to come.
Rebecca Traister (All the Single Ladies: Unmarried Women and the Rise of an Independent Nation)
I probably would be slightly offended and I’d probably spend a few hours wondering why you wanted me to leave, and I’d probably come to the conclusion that you just wanted a one-night thing. Then I’d think some more about it and I’d probably think that you were pretty rude and was it really such a hardship to speak to me for a while after we’d exchanged bodily fluids? But then I’d come to the conclusion that you were maybe just an asshole and there are plenty of them about, so I would simply end up forgetting about it, because life’s too short.
Garry Crystal (And When the Arguing's Over...: Contemporary One Act Plays)
The Lord does not want woman to function independent of man. Nor does He want woman to be unhealthily dependent on man, looking to him to meet all her needs. He wants male and female to be interdependent on one another—to value each other, and be mutually influenced, supported, and helped by one another. The Lord wants the marriage relationship—and the relationship between males and females in general—to showcase the kinship, commitment, unity, communion, authenticity, and purity that are the hallmark of His relationships.
Mary A. Kassian (True Woman 101: Divine Design: An Eight-Week Study on Biblical Womanhood (True Woman))
Feminism is based on the wrong premise. It assumes that “patriarchy” is the ultimate cause of woman’s pain. It proposes the wrong solution. It says that women have the right, the knowledge, and the power to redefine and rectify the male-female relationship. It’s fueled by the wrong attitude. It encourages anger, bitterness, resentment, self-reliance, independence, arrogance, and a pitting of woman against man. It exalts the wrong values. Power, prestige, personal attainment, and financial gain are exalted over service, sacrifice, and humility. Manhood is devalued. Morality is devalued. Marriage is devalued. Motherhood is devalued. In sum, feminism promotes ways of thinking that stand in direct opposition to the Word of God and to the beauty of His created order.
Mary A. Kassian (True Woman 101: Divine Design: An Eight-Week Study on Biblical Womanhood (True Woman))
Whether those who worried were concerned about too many babies or too few babies, women living in poverty or women enjoying power, they all seemed to return to the same conclusion: Marriage must be reestablished as the norm, the marker and measure of female existence, against which all other categories of success are weighed.
Rebecca Traister (All the Single Ladies: Unmarried Women and the Rise of an Independent Nation)
German scientist Carl Vogt wrote, in 1864, “The grown-up Negro partakes, as regards his intellectual faculties, of the nature of the child, the female, and the senile white.
Rebecca Traister (All the Single Ladies: Unmarried Women and the Rise of an Independent Nation)
In education, postmodernism rejects the notion that the purpose of education is primarily to train a child’s cognitive capacity for reason in order to produce an adult capable of functioning independently in the world. That view of education is replaced with the view that education is to take an essentially indeterminate being and give it a social identity.[24] Education’s method of molding is linguistic, and so the language to be used is that which will create a human being sensitive to its racial, sexual, and class identity. Our current social context, however, is characterized by oppression that benefits whites, males, and the rich at the expense of everyone else. That oppression in turn leads to an educational system that reflects only or primarily the interests of those in positions of power. To counteract that bias, educational practice must be recast totally. Postmodern education should emphasize works not in the canon; it should focus on the achievements of non-whites, females, and the poor; it should highlight the historical crimes of whites, males, and the rich; and it should teach students that science’s method has no better claim to yielding truth than any other method and, accordingly, that students should be equally receptive to alternative ways of knowing.[25]
Stephen R.C. Hicks (Explaining Postmodernism: Skepticism and Socialism from Rousseau to Foucault (Expanded Edition))
If there are broad distinctions to be made between the nature of same-sex female pairs versus heterosexual ones, it’s that the same-sex unions have not entailed one of their members being automatically accorded more power, status, or economic worth based entirely on gender.
Rebecca Traister (All the Single Ladies: Unmarried Women and the Rise of an Independent Nation)
Among the largely unacknowledged truths of female life is that women’s primary, foundational, formative relationships are as likely to be with each other as they are with the men we’ve been told since childhood are supposed to be the people who complete us. Female friendship has been the bedrock of women’s lives for as long as there have been women.
Rebecca Traister (All the Single Ladies: Unmarried Women and the Rise of an Independent Nation)
Vietnam was originally a matriarchy and, in 111 B.C. China tried to integrate it into the Han Empire, the first resistance leaders were women. A female military commander who managed, for a time, to successfully oppose the Chinese occupation of Vietnam, famously exhorted her troops: 'I'd like to ride storms, kill sharks in the open sea, drive out the aggressors, reconquer the country, undo the ties of serfdom, and never bend my back to be the concubine of whatever man.' Such heroines became iconic symbols of Vietnamese patriotism. The Chinese ruled Vietnam for one thousand five hundred years, imposing Confucian principles of male superiority. This provoked a deep divide between the north of the country, strongly influenced by China, and the south which kept alive the more relaxed culture of feminine sensuality. The nation's struggle for independence, finally won in 1428, was shaped by women's struggles for liberation from (Chinese) patriarchy. The whore was a distinct image of South Vietnam during two decades of the Vietnam War until the communist North's victory in 1975. Saigon — now Ho Chi Minh City — the 'Paris of the East' was dominated by corrupt politicians, army officers and gangsters who enjoyed and profited from prostitution rackets. After Communists seized power, a decade of severe repression followed, then an increasingly flagrant resurrection from prostitution in the late 1980s in reaction to poverty and austerity and austerity under communism.
Mekong Moe (The Vietnam whore)
This subordination to the collective is the foundation of Plato’s dystopian world, and echoes of it are present today. Consider this quote from his writings: The greatest principle of all is that nobody, whether male or female, should ever be without a leader… he should get up, or move, or wash, or take his meals… only if he has been told to do so… He should teach his soul, by long habit, never to dream of acting independently, and to become utterly incapable of it… in this way the life of all will be spent in total community.34
Connor Boyack (Children of the Collective)
Fornander says that from ancient times, the three genealogies he lists were considered as equal in authority and independent of each other. He considered them the most accurate of the many he received. The Kumuhonua and Pa‘ao genealogies were of the priests and chiefs of Hawai‘i. The Kumu‘uli genealogy was of the chiefs of Kaua‘i and O‘ahu. It is interesting that all three record the first man and his three sons, and Nu‘u (Noah) and his three sons. The Kumuhonua and the Pa‘ao genealogies both continue to include Lua Nu‘u who corresponds to Abraham and his two sons, Kū Nawao (corresponding to Ishmael) and Kalani Mene Hune (corresponding to Isaac). They also include the two sons of Kalani Mene Hune, Aholoholo (Esau) and Kinilau-a-Mano (Jacob), and Kinilau-a-Mano’s twelve sons. These genealogies end with Papa Nui, the legendary female progenitor of the Polynesian people. These genealogies are from the later comers to Hawai‘i, the people who came from Tahiti. The genealogy of Kumu‘uli includes Nu‘u (Noah) but does not include Lua Nu‘u (Abraham) or his descendants. This genealogy ends with Wakea, the legendary male progenitor of the Hawaiian people.29 One could speculate that the Hawaiian people are the joining of two different groups of Proto-Polynesians in the marriage of Papa and Wakea. One line, the line of Wakea, splitting off towards the east at the time of the Tower of Babel, and the other splitting off toward the east sometime after the Israelites entered Canaan.*
Daniel Kikawa (Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time (The True God of Hawaiʻi Series))
In general, candles are most popular among female millennials, who use them for aromatherapy and as décor pieces around the house. Additionally, they are popular purchases by commercial establishments like spas and restaurants. These spaces use candles to create a specific atmosphere—for example, spas use them to encourage a sense of calm, while restaurants use them to create an intimate space that draws in diners. Independent brands and fashion and beauty businesses also create product lines with candles to encourage a new customer base.
Christie Greene (Candle-Making Business Startup: The Ultimate Guide on How to Make Candles for Beginners, Sell Them, and Grow a Business from the Comfort of Your Home (Soap and Candle Making))
A mathematician I consulted, Dr. Sanjeev Mahajan, had this to say: Crenshaw’s axiom can be rephrased as follows: Two categories of oppression when combined yield an entirely new, irreducible category of oppression. This seems a fair reading of her contention that the discrimination suffered by a Black woman is distinct from the sum of the discrimination that a Black person suffers plus the discrimination that a woman suffers. Let’s then consider a single individual who suffers four categories of oppression: Black (B), Female (F), Paraplegic (P), Lesbian (L). But then, per Crenshaw, we can form entirely new categories such as {BF}, {BP}, and {BL}. Then these categories can be combined to form yet another irreducible category such as {{BF}{BP}} or {{BL}{BP}}. These categories can be further combined to yield entirely new categories of oppression such as {{{BF}{BP}} {{BL}{BP}}}, etc. Now let us, per Crenshaw’s axiom, enumerate all possible irreducible categories of oppression. Given the 4 options, B F P L, there are 15 non-empty subsets, each of which is an irreducible category. Since these 15 categories are irreducible and independent, they can be combined every which way to give us 215-1= 32,767 non-empty subsets of the set of the 15 categories. Each of these 32,767 categories is an irreducible category of oppression. But then again, applying Crenshaw’s axiom, since we now have a set of 32,767 categories of oppression, we can combine them in all possible configurations to get 232767-1 non-empty subsets of a set of 32,767 categories. Repeating this process, ad infinitum, we get infinitely many categories of oppression.
Norman G. Finkelstein (I'll Burn That Bridge When I Get To It!: Heretical Thoughts on Identity Politics, Cancel Culture, and Academic Freedom)
Kentake Amanerinas (60s-50s BC - ca. 10 BC) Ethiopian queen and defender of the Kingdom of Kush against Roman aggression. For 500 years there were female rulers in the ancient Kingdom of Kush (present-day northern Sudan).
Nina Ansary (Anonymous Is a Woman: A Global Chronicle of Gender Inequality)