Independent Women's Day Quotes

Dear Miss Independent, I've decided that of all the women I've ever known, you are the only one I will ever love more than hunting, fishing, football, and power tools. You may not know this, but the other time I asked you to marry me, the night I put the crib together, I meant it. Even though I knew you weren't ready. God, I hope you're ready now. Marry me, Ella. Because no matter where you go or what you do, I'll love you every day for the rest of my life. —Jack

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.

I walked up to Griz and poked him in the chest. "Let me make this perfectly clear to you. Though some might seek to make it appear otherwise, I am not a bride to be bartered away to another kingdom, not a prize of war, not a mouthpiece for your Komizar. I am not a chip in a card game to be mindlessly tossed into the center of the pot, nor one to be kept in the tight fist of a greedy opponent. I am a player seated at the table alongside everyone else, and from this day forward, I will play my own hand as I see fit. Do you understand me? Because the consequences could be ugly if someone thought otherwise.

It's a fact...that in societies like ours sex truly represents a second system of differentiation, completely independent of money; and as a system of differentiation it functions just as mercilessly. The effects of these two systems are, furthermore, strictly equivalent. Just like unrestrained economic liberalism, and for similar reasons, sexual liberalism produces phenomena of absolute pauperization . Some men make love every day; others five or six times in their life, or never. Some make love with dozens of women; others with none. It's what's known as 'the law of the market'...Economic liberalism is an extension of the domain of the struggle, its extension to all ages and all classes of society. Sexual liberalism is likewise an extension of the domain of the struggle, its extension to all ages and all classes of society.

Women's liberty", "women's independence" are words on everybody's lips these days, but they stay on the lips and don't go any further. Do you know why? I've found out that liberty can be obtained neither by theoretical arguments, nor by pleading justice and morality, nor by staging a concerted quarrel with men at a meeting. It's something that no one can give to another - not something to be owed or paid as a due. ..you can easily understand that it comes of its own accord - through one's own fulfillment, by the enlargement of one's own soul.

The only dream I ever had was the dream of New York itself, and for me, from the minute I touched down in this city, that was enough. It became the best teacher I ever had. If your mother is anything like mine, after all, there are a lot of important things she probably didn't teach you: how to use a vibrator; how to go to a loan shark and pull a loan at 17 percent that's due in thirty days; how to hire your first divorce attorney; what to look for in a doula (a birth coach) should you find yourself alone and pregnant. My mother never taught me how to date three people at the same time or how to interview a nanny or what to wear in an ashram in India or how to meditate. She also failed to mention crotchless underwear, how to make my first down payment on an apartment, the benefits of renting verses owning, and the difference between a slant-6 engine and a V-8 (in case I wanted to get a muscle car), not to mention how to employ a team of people to help me with my life, from trainers to hair colorists to nutritionists to shrinks. (Luckily, New York became one of many other moms I am to have in my lifetime.) So many mothers say they want their daughters to be independent, but what they really hope is that they'll find a well-compensated banker or lawyer and settle down between the ages of twenty-five and twenty-eight in Greenwich, Darien, or That Town, USA, to raise babies, do the grocery shopping, and work out in relative comfort for the rest of their lives. I know this because I employ their daughters. They raise us to think they want us to have careers, and they send us to college, but even they don't really believe women can be autonomous and take care of themselves.

Do not let the world tell you not to bloom Just because they aren't ready for you Just because few days after they bloomed They died on a barren land, in the rain You may face the same fate But deep down you would know It's better to die blooming Than choosing to never grow...

And, yes, I’m all about independence and women running the world, but there’s something to be said about breaking the glass ceiling during the day and coming home to a man who’ll do everything in his power to remind you exactly who you belong to.

[F]rom my years of understanding ... I happily chose this kind of life in which I yet live [i.e., unmarried], which I assure you for my own part hath hitherto best contented myself and I trust hath been most acceptable to God. From the which if either ambition of high estate offered to me in marriage by the pleasure and appointment of my prince ... or if the eschewing of the danger of my enemies or the avoiding of the peril of death ... could have drawn or dissuaded me from this kind of life, I had not now remained in this estate wherein you see me. But so constant have I always continued in this determination ... yet is it most true that at this day I stand free from any other meaning that either I have had in times past or have at this present.

Reading for me, was like breathing. It was probably akin to masturbation for my brain. Getting off on the fantasy within the pages of a good novel felt necessary to my survival. If I wasn't asleep, knitting, or working, I was reading. This was for several reasons, all of them focused around the infititely superior and enviable lives of fictional heroines to real-life people. Take romans for instance. Fictional women in romance novels never get their period. They never have morning breath. They orgasm seventeen times a day. And they never seem to have jobs with bosses. These clean, well-satisfied, perm-minty-breathed women have fulfilling careers as florists, bakery owners, hair stylists or some other kind of adorable small business where they decorate all day. If they do have a boss, he's a cool guy (or gal) who's invested in the woman's love life. Or, he's a super hot billionaire trying to get in her pants. My boss cares about two things: Am I on time ? Are all my patients alive and well at the end of my shift? And the mend in the romance novels are too good to be true; but I love it, and I love them. Enter stage right the independently wealthy venture capitalist suffering from the ennui of perfection until a plucky interior decorator enters stage left and shakes up his life and his heart with perky catch phrases and a cute nose that wrinkles when she sneezes. I suck at decorating. The walls of my apartment are bare. I am allergic to most store-bought flowers. If I owned a bakery, I'd be broke and weigh seven hundred pounds, because I love cake.

You independent women these days don't need to play by the old rules anymore. Embrace it. Chase your man. But be sensible.' (Daisy's Nanna, 'Friendship on Fire', p. 400)

People who weren’t fans of the actress didn’t understand that through much of the sixties, Doris Day played independent women, characters who owned their own businesses, ran households, and often didn’t need a man. The irony was, she usually ended up with a pretty good one: Rock Hudson, James Garner, and Cary Grant, to name a few.

This country has not seen and probably will never know the true level of sacrifice of our veterans. As a civilian I owe an unpayable debt to all our military. Going forward let’s not send our servicemen and women off to war or conflict zones unless it is overwhelmingly justifiable and on moral high ground. The men of WWII were the greatest generation, perhaps Korea the forgotten, Vietnam the trampled, Cold War unsung and Iraqi Freedom and Afghanistan vets underestimated. Every generation has proved itself to be worthy to stand up to the precedent of the greatest generation. Going back to the Revolution American soldiers have been the best in the world. Let’s all take a remembrance for all veterans who served or are serving, peace time or wartime and gone or still with us. 11/11/16 May God Bless America and All Veterans.

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.

Both mother and daughter attempted to free themselves from the stranglehold of polite society, and both struggled to balance their need for love and companionship with their need for independence. They braved the criticism of their peers to write works that took on the most volatile issues of the day. Brave, passionate, and visionary, they broke almost every rule there was to break. Both had children out of wedlock. Both fought against the injustices women faced and both wrote books that revolutionized history.

She knew it was time, What for was the mystery but focused; she remained. She turned her back on anything that no longer served her strengths nor taught her vital lessons with her weaknesses. She said no without explanation & assigned validation back just to parking spots. She was fierce but gentle and authentic in her approach to live even if it meant standing alone. She knew the hard days weren't over but stood proud that she had already survived some of the worst. She laughed in the midst of a mindfuck & gathered her worth with all the pieces of herself that have held her together throughout the years. She knew it was time What for was the mystery, but focused; she remained. She learnt that motherhood provided unconditional love doesn't have boundaries, it's pure in all its forms. Family are rare connections. Friendships are like shoes, not all will fit but when some do it's like you have won the lotto. She learnt that every love was different and how important it was to keep her heart open for the possibility of being able to experience it just one more time.

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

Secondly, you can spend your whole life being a story that happens to somebody else. You can twist and cram and shave down every aspect of your personality that doesn’t quite fit into the story boys have grown up expecting, but eventually, one day, you’ll wake up and want something else, and you’ll have to choose. Because the other thing about stories is that they end. The book closes, and you’re left with yourself, a grown fucking woman with no more pieces of cultural detritus from which to construct a personality. I tried and failed to be a character in a story somebody else had written for me. What concerns me now is the creation of new narratives, the opening of space in the collective imagination for women who have not been permitted such space before, for women who don’t exist to please, to delight, to attract men, for women who have more on our minds. Writing is a different kind of magic, and everyone knows what happens to women who do their own magic - but it’s a risk you have to take.

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

Milton's Eve! Milton's Eve! ... Milton tried to see the first woman; but Cary, he saw her not ... I would beg to remind him that the first men of the earth were Titans, and that Eve was their mother: from her sprang Saturn, Hyperion, Oceanus; she bore Prometheus" -- "Pagan that you are! what does that signify?" "I say, there were giants on the earth in those days: giants that strove to scale heaven. The first woman's breast that heaved with life on this world yielded the daring which could contend with Omnipotence: the stregth which could bear a thousand years of bondage, -- the vitality which could feed that vulture death through uncounted ages, -- the unexhausted life and uncorrupted excellence, sisters to immortality, which after millenniums of crimes, struggles, and woes, could conceive and bring forth a Messiah. The first woman was heaven-born: vast was the heart whence gushed the well-spring of the blood of nations; and grand the undegenerate head where rested the consort-crown of creation. ... I saw -- I now see -- a woman-Titan: her robe of blue air spreads to the outskirts of the heath, where yonder flock is grazing; a veil white as an avalanche sweeps from hear head to her feet, and arabesques of lighting flame on its borders. Under her breast I see her zone, purple like that horizon: through its blush shines the star of evening. Her steady eyes I cannot picture; they are clear -- they are deep as lakes -- they are lifted and full of worship -- they tremble with the softness of love and the lustre of prayer. Her forehead has the expanse of a cloud, and is paler than the early moon, risen long before dark gathers: she reclines her bosom on the ridge of Stilbro' Moor; her mighty hands are joined beneath it. So kneeling, face to face she speaks with God. That Eve is Jehova's daughter, as Adam was His son.

The psychological need to avoid independence - the "wish to be saved" - seemed to me an important issue, quite probably the most important issue facing women today. We were brought up to depend on a man and to feel naked and frightened without one. We were taught to believe that as women we cannot stand alone, that we are too fragile, too delicate, needful of protection. So that now, in these enlightened days, when our intellects tell us to stand on our own two feet, unresolved emotional issues drag us down.

There are all kinds of ways and reasons that mothers can and should be praised. But for cultivating a sense of invisibility, martyrdom and tirelessly working unnoticed and unsung? Those are not reasons. Praising women for standing in the shadows? Wrong. Where is the greeting card that praises the kinds of mothers I know? Or better yet, the kind of mother I was raised by? I need a card that says: “Happy Mother’s Day to the mom who taught me to be strong, to be powerful, to be independent, to be competitive, to be fiercely myself and fight for what I want.” Or “Happy Birthday to a mother who taught me to argue when necessary, to raise my voice for my beliefs, to not back down when I know I am right.” Or “Mom, thanks for teaching me to kick ass and take names at work. Get well soon.” Or simply “Thank you, Mom, for teaching me how to make money and feel good about doing it. Merry Christmas.

Independent, wise, vigorous, outdoorsy, and sexy. I aspire.

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.

It's life, it's happening to you right now, what are going to do with your time here? Are you going to help people? are you going to chase your career, start a family or buy many properties; independently? Whatever it is, make a choice and do something with it - one thing is certain, most people die living their life, never a day before or after, only when their truly experiencing. That could be tomorrow, would you be proud of everything you became and achieved? If not, now is your second chance.

On good days, my singledom feels like a hard-won ally. She allows me the space to design my life as I please, to be selfish and embrace a more public role than most women in my country can enjoy. On bad days, my singledom becomes my nemesis, reminding me that I never chose her, that I am alone because love never arrayed itself into my life. She chastises me for failing to settle for a sensible man. At her very worst, she resurrects buried fantasies of finding a partner and love. As the fantasies resurface, so do old doubts. My singledom conjures images from failed romances, asking uncomfortable questions, tearing into past choices. As you’ll soon discover, not very long ago, I spent too much of my time obsessing over some idealized-gentry-type or another. Encouraged by my singledom to wallow in past misery, I excavate the ugly remains of my romantic past. Why didn’t he pick me? Why couldn’t I have been the One? Why is no one madly in love with me? Am I not good enough? Am I too picky? A map replete with signposts of romantic rejection haunts me. I must endeavour to exorcize my ghost.

Those were the days when the three of them were smoking their first pipes, growing their first moustaches, having their first drunks and going with their first women, glorying in their release from meaningless discipline, in the prospect of earthly pleasures and an independent existence.

Surely there can be but one rule of right, if morality has an eternal foundation, and whoever sacrifices virtue, strictly so called, to present convenience, or whose DUTY it is to act in such a manner, lives only for the passing day, and cannot be an accountable creature. The poet then should have dropped his sneer when he says, "If weak women go astray, The stars are more in fault than they." For that they are bound by the adamantine chain of destiny is most certain, if it be proved that they are never to exercise their own reason, never to be independent, never to rise above opinion, or to feel the dignity of a rational will that only bows to God, and often forgets that the universe contains any being but itself, and the model of perfection to which its ardent gaze is turned, to adore attributes that, softened into virtues, may be imitated in kind, though the degree overwhelms the enraptured mind.

Some days I even think, Maybe being a witch isn’t so bad. When they were burned at the stake it was for being independent and strong-minded, for knowing how to cure illnesses with herbs, for hiking around in the woods to collect said herbs, and for being sexually uninhibited. Independent, wise, vigorous, outdoorsy, and sexy. I aspire.

There is a noticeable symphony being played around the world today. That symphony speaks of the independent, unorthodox, proud women. Yes, it is the International Women's Day! It is the day to celebrate the women in your life. In my life I have never believed in a particular day to celebrate women though, but a date is necessary rather customary to remind you of their contributions in your life lest you forget it. So here's wishing all those strong women who competed in a man's world, defeating them and breaking the taboos to earn the place which was rightfully theirs from the start but usurped in the past by manly morals and ego, a very- HAPPY INTERNATIONAL WOMEN'S DAY!

Women (...) have been encouraged since they were children to be dependent to an unhealthy degree. Any woman who looks within knows that she was never trained to be comfortable with the idea of taking care of herself, standing up for herself, asserting herself. At best she may have played the game of independence, inwardly envying the boys (and later the men) because they seemed so naturally self-sufficient. It is not nature that bestows this self-sufficiency on men; it's training. Males are educated for independence from the day they are born. Just as systematically, women are taught that they have an out - that someday, in some way, they are going to be saved. That is the fairy tale, the life-message (...) We may venture out on our own for a while. We may go away to school, work, travel; we may even make good money, but underneath it all there is a finite quality to our feelings about independence. Only hang on long enough, the childhood story goes, and someday someone will come along to rescue you from the anxiety of authentic living. (The only savior the boy learns about is himself.)

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.

Romantic literature often presents the individual as somebody caught in a struggle against the state and the market. Nothing could be further from the truth. The state and the market are the mother and father of the individual, and the individual can survive only thanks to them. The market provides us with work, insurance and a pension. If we want to study a profession, the government’s schools are there to teach us. If we want to open a business, the bank loans us money. If we want to build a house, a construction company builds it and the bank gives us a mortgage, in some cases subsidised or insured by the state. If violence flares up, the police protect us. If we are sick for a few days, our health insurance takes care of us. If we are debilitated for months, social security steps in. If we need around-the-clock assistance, we can go to the market and hire a nurse – usually some stranger from the other side of the world who takes care of us with the kind of devotion that we no longer expect from our own children. If we have the means, we can spend our golden years at a senior citizens’ home. The tax authorities treat us as individuals, and do not expect us to pay the neighbours’ taxes. The courts, too, see us as individuals, and never punish us for the crimes of our cousins. Not only adult men, but also women and children, are recognised as individuals. Throughout most of history, women were often seen as the property of family or community. Modern states, on the other hand, see women as individuals, enjoying economic and legal rights independently of their family and community. They may hold their own bank accounts, decide whom to marry, and even choose to divorce or live on their own. But the liberation of the individual comes at a cost. Many of us now bewail the loss of strong families and communities and feel alienated and threatened by the power the impersonal state and market wield over our lives. States and markets composed of alienated individuals can intervene in the lives of their members much more easily than states and markets composed of strong families and communities. When neighbours in a high-rise apartment building cannot even agree on how much to pay their janitor, how can we expect them to resist the state? The deal between states, markets and individuals is an uneasy one. The state and the market disagree about their mutual rights and obligations, and individuals complain that both demand too much and provide too little. In many cases individuals are exploited by markets, and states employ their armies, police forces and bureaucracies to persecute individuals instead of defending them. Yet it is amazing that this deal works at all – however imperfectly. For it breaches countless generations of human social arrangements. Millions of years of evolution have designed us to live and think as community members. Within a mere two centuries we have become alienated individuals. Nothing testifies better to the awesome power of culture.

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.

Trump, I want to say, is not a Nazi. He is, rather, an aspirational fascist who pursues crowd adulation, hyperaggressive nationalism, white triumphalism, a law-and-order regime giving unaccountable power to the police, a militarist, and a practitioner of a rhetorical style that regularly creates fake news and smears opponents to mobilize support for the Big Lies he advances. His internal targets of vilification and intimidation include Muslims, Mexicans, the media, the judiciary, independent women, the professoriate, and (at least early on) the intelligence services. The affinities across real differences between Hitler and Trump allow us to explore patterns of insistence advanced by Hitler in the early days of his movement to help illuminate the Trump phenomenon today.

Life with Ilona was invariably lived on two levels, or rather in two simultaneous and parallel directions. On the one hand, your feet were always on the ground, you were always intelligently but not obsessively alert to what each day offered in response to the routine question of surviving. On the other hand, imagination and unbounded fantasy suggested a spontaneous and unexpected sequence of scenarios that were always aimed at the radical subversion of every law ever written or established. This was a permanent, organic, rigorous subversion that never permitted travel on the beaten path, the road preferred by most people, the traditional patterns that offer protection to those whom Ilona, without emphasis or pride but without any concessions either, would call "the others.

When we think of an institution, we can usually see it as embodied in a building: the Vatican, the Pentagon, the Sorbonne, the Treasury, the Massachusetts Institute of Technology, the Kremlin, the Supreme Court. What we cannot see, until we become close students of the institution, are the ways in which power is maintained and transferred behind the walls and beneath the domes, the invisible understandings which guarantee that it shall reside in certain hands but not in others, that information shall be transmitted to this one but not to that one, the hidden collusions and connections with other institutions of which it is supposedly independent. When we think of the institution of motherhood, no symbolic architecture comes to mind, no visible embodiment of authority, power, or of potential or actual violence. Motherhood calls to mind the home, and we like to believe that the home is a private place. Perhaps we imagine row upon row of backyards, behind suburban or tenement houses, in each of which a woman hangs out the wash, or runs to pick up a tear-streaked two-year-old; or thousands of kitchens, in each of which children are being fed and sent off to school. Or we think of the house of our childhood, the woman who mothered us, or of ourselves. We do not think of the laws which determine how we got to these places, the penalties imposed on those of us who have tried to live our lives according to a different plan, the art which depicts us in an unnatural serenity or resignation, the medical establishment which has robbed so many women of the act of giving birth, the experts—almost all male—who have told us how, as mothers, we should behave and feel. We do not think of the Marxist intellectuals arguing as to whether we produce “surplus value” in a day of washing clothes, cooking food, and caring for children, or the psychoanalysts who are certain that the work of motherhood suits us by nature. We do not think of the power stolen from us and the power withheld from us, in the name of the institution of motherhood.

We have rendered ourselves independent, outside its (the church's) control. We have stepped out onto our own path. For some reason this scares people senseless. It terrified me just pondering it. Women grow afraid at this moment because it means giving up a world where everything is neat and safe. In that world we feel secure, taken care of; we know where we're going. Then we wake up and find the old way doesn't work., that it no longer fits our identity, that by clinging to it, we're cutting ourselves off from something profound. But we cling anyway because it's all we've got. We call our desire for security loyalty. We yearn for the something we've lost as women, but it's so unknown, so unbearably unknown. And then one day it all comes down to this: Can we trust ourselves, our inmost selves, our feminine wisdom?

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.

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.

He [Wilhelm Reich] challenged the puritanical ideas about sexuality in our culture. In laywoman terms, Reich believed humans store emotions in our muscles. During orgasm, muscles in the body contract, then relax, thus releasing emotions. Reich asserted that all aspects of healthy human psychology are dependent on one's sexual expression. When you cry, laugh or feel free as a bird after coming, it is partly because you just released a bunch of yucky crap that's been building up inside your body for days, months, years, possibly your entire lifetime. ...When women function like the ocean, we live happy, healthy lives. Holding on to stuff that does not serve us in our present situation creates actual, physical blockages within our bodies...which on the individual level, manifest in bitterness, stifled creativity, sexual perversion and unwillingness to trust, love and/or touch. Collectively-when an entire society is sexually repressed-phenomena such as war, rape, racism, greed and wholesale shitty behavior are considered acceptable.

The patriarchal authoritarian sexual order that resulted from the revolutionary processes of latter-day matriarchy (economic independence of the chief's family from the maternal gens, a growing exchange of goods between the tribes, development of the means of production, etc.) becomes the primary basis of authoritarian ideology by depriving the women, children, and adolescents of their sexual freedom, making a commodity of sex and placing sexual interests in the service of economic subjugation. From now on, sexuality is indeed distorted; it becomes diabolical and demonic and has to be curbed. In terms of patriarchal demands, the innocent sensuousness of matriarchy appears as the lascivious unchaining of dark powers. The Dionysian becomes "sinful yearning," which patriarchal culture can conceive of only as something chaotic and "dirty." Surrounded by and imbued with human sexual structures that have become distorted and lascivious, patriarchal man is shackled for the first time in an ideology in which sexual and dirty, sexual and vulgar or demonic, became inseparable associations.

The Igbo nation in precolonial times was not quite like any nation most people are familiar with. It did not have the apparatus of centralized government but a conglomeration of hundreds of independent towns and villages each of which shared the running of its affairs among its menfolk according to title, age, occupation, etc.; and its women folk who had domestic responsibilities as well as the management of the scores of four-day and eight-day markets that bound the entire region and its neighbours in a network of daily exchange of goods and news, from far and near.

Countries measured their success by the size of their territory, the increase in their population and the growth of their GDP – not by the happiness of their citizens. Industrialised nations such as Germany, France and Japan established gigantic systems of education, health and welfare, yet these systems were aimed to strengthen the nation rather than ensure individual well-being. Schools were founded to produce skilful and obedient citizens who would serve the nation loyally. At eighteen, youths needed to be not only patriotic but also literate, so that they could read the brigadier’s order of the day and draw up tomorrow’s battle plans. They had to know mathematics in order to calculate the shell’s trajectory or crack the enemy’s secret code. They needed a reasonable command of electrics, mechanics and medicine in order to operate wireless sets, drive tanks and take care of wounded comrades. When they left the army they were expected to serve the nation as clerks, teachers and engineers, building a modern economy and paying lots of taxes. The same went for the health system. At the end of the nineteenth century countries such as France, Germany and Japan began providing free health care for the masses. They financed vaccinations for infants, balanced diets for children and physical education for teenagers. They drained festering swamps, exterminated mosquitoes and built centralised sewage systems. The aim wasn’t to make people happy, but to make the nation stronger. The country needed sturdy soldiers and workers, healthy women who would give birth to more soldiers and workers, and bureaucrats who came to the office punctually at 8 a.m. instead of lying sick at home. Even the welfare system was originally planned in the interest of the nation rather than of needy individuals. When Otto von Bismarck pioneered state pensions and social security in late nineteenth-century Germany, his chief aim was to ensure the loyalty of the citizens rather than to increase their well-being. You fought for your country when you were eighteen, and paid your taxes when you were forty, because you counted on the state to take care of you when you were seventy.30 In 1776 the Founding Fathers of the United States established the right to the pursuit of happiness as one of three unalienable human rights, alongside the right to life and the right to liberty. It’s important to note, however, that the American Declaration of Independence guaranteed the right to the pursuit of happiness, not the right to happiness itself. Crucially, Thomas Jefferson did not make the state responsible for its citizens’ happiness. Rather, he sought only to limit the power of the state.

There is an old question, rarely voiced these days, but nevertheless running as an undercurrent beneath the squabbles and misunderstandings that occur in households, workplaces and universities on a daily basis. ‘What do women want?’ has been asked in a bewildered, almost exasperated, tone since women first began to say they wanted more. Yet the answer seems to us to be simple and entirely self-evident. Women want what all sentient human beings want. They want to develop their own talents and put them to good use, to earn and control their own money so they can be truly independent and make free choices. They want to gain status and respect as they prove to be worth of it. To love and to be loved as free and equal adults, to be allowed their human flaws and foibles and not to be unfairly judged for them, and to be forgiven when they fail, behave badly or have trouble coping. To be the subject and not the object. They want, in short, what men want.

Why are women so fearful? The answer to that question lies at the root of The Cinderella Complex. (...) Many women achieve a certain amount of success in their careers and professions and still remain inwardly insecure. In fact (...), it's remarkable how many women these days retain a hidden core of self doubt while performing on the outside as if they were towers of confidence. (...) Lack of confidence seems to follow us from childhood (...) No matter how fiercely we try to live like adults - flexible, powerful and free - that girl-child hangs on (...). The effects of such insecurity are widespread, and they result in a disturbing social phenomenon: women in general tend to function well below the level of their native abilities. For reasons that are both cultural and psychological - a system that doesn't really expect a great deal from us, in combination with our own personal fears of standing up and facing the world - women are keeping themselves down.

He perceived too in these still hours how little he had understood her hitherto. He had been blinded, — obsessed. He had been seeing her and himself and the whole world far too much as a display of the eternal dualism of sex, the incessant pursuit. Now with his sexual imaginings newly humbled and hopeless, with a realization of her own tremendous minimization of that fundamental of romance, he began to see all that there was in her personality and their possible relations outside that. He saw how gravely and deeply serious was her fine philanthropy, how honest and simple and impersonal her desire for knowledge and understandings. There is the brain of her at least, he thought, far out of Sir Isaac's reach. She wasn't abased by her surrenders, their simplicity exalted her, showed her innocent and himself a flushed and congested soul. He perceived now with the astonishment of a man newly awakened just how the great obsession of sex had dominated him — for how many years? Since his early undergraduate days. Had he anything to put beside her own fine detachment? Had he ever since his manhood touched philosophy, touched a social question, thought of anything human, thought of art, or literature or belief, without a glancing reference of the whole question to the uses of this eternal hunt? During that time had he ever talked to a girl or woman with an unembarrassed sincerity? He stripped his pretences bare; the answer was no. His very refinements had been no more than indicative fig-leaves. His conservatism and morality had been a mere dalliance with interests that too brutal a simplicity might have exhausted prematurely. And indeed hadn't the whole period of literature that had produced him been, in its straining purity and refinement, as it were one glowing, one illuminated fig-leaf, a vast conspiracy to keep certain matters always in mind by conspicuously covering them away? But this wonderful woman — it seemed — she hadn't them in mind! She shamed him if only by her trustful unsuspiciousness of the ancient selfish game of Him and Her that he had been so ardently playing.... He idealized and worshipped this clean blindness. He abased himself before it.

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.

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.

Published in 1829, The Young Lady’s Book asserted that “Whatever situation of life a woman is placed, from her cradle to her grave, a spirit of obedience and submission, pliability of temper, and humility of mind, are required from her.”19 Everyday tasks were made more time-consuming and taxing, so as to better fill the days of women who might otherwise grow restive and attempt to leave the house.

Hereditary leadership was unknown. Men became chiefs by their prowess in war; and because he must ever be generous, a chief was usually a poor man. With the Blackfeet, as with the other Indians of the Northwestern plains, a chieftainship had to be maintained by constant demonstration of personal ability. It might easily be lost in a single day, since these independent tribesmen were free to choose their leaders, and were quick to desert a weak or cowardly character. This independence was instilled in the children of the plains people. They were never whipped, or severely punished. The boys were constantly lectured by the old men of the tribes, exhorted to strive for renown as warriors, and to die honorably in battle before old age came to them. The names of tribal heroes were forever upon the tongues of these teachers; and everywhere cowardice was bitterly condemned. A coward was forbidden to marry, and he must at all times wear women’s clothing.

black women were working all day (often scrubbing the homes of white women), it was impossible for them also to fulfill the at-home maternal ideal for which white women were being celebrated. If black men had a harder time getting educations and jobs, earning competitive wages or securing loans, it was harder for them to play the role of provider. If there were no government-subsidized split-levels to fill with publicly educated children, then the nuclear family chute into which white women were being funneled was not open to most black women. There simply weren’t the same incentives to marrying early or at all; there were fewer places to safely put down roots and fewer resources with which to nourish them. It

We don’t start our lives in a state of independence and then face the challenge of creating some sort of relationship or bond with others. But when we are supposed to argue for the importance of a society we almost always start here: with an autonomous individual, and then we enumerate the reasons why he should create dependencies and relationships. – It’ll be easier to produce food. – It’ll be easier to defend ourselves against wild animals. – It will make him happier. – He can get help when he is sick. – He will live longer. There are many advantages to having other people around. As if we had ever had any other choice. The process is actually the opposite. We are born into other people’s demands and expectations. To be a child is to be almost completely dependent on others. We have never known anything else. Totally at the mercy of their hopes, demands, love, neuroses, traumas, disappointments and unrealized lives. To take care of a child is in a way to constantly be meeting the needs of another, and from this intimacy, the child must learn, step by step, to become more independent. As the feminist theorist Virginia Held has pointed out: the natural human state is to be enveloped by our dependency on others. The challenge is to break out of this and find one’s own identity. Carve out more and more space for one’s self. From within a context of other people, relationships and the world they bring, you set out to find what’s you. Those who take care of the child must themselves be able to support a separate identity. Not be swallowed by constant engagement or to be enticed into finding all of their value by being so completely needed by someone else. Managing to do this and to keep the relationships of mutual dependency healthy is the challenge that shapes most lives and societies. Every day and every hour. So many of the mental and emotional wounds that characterize our lives are created here. And perhaps it’s not strange that we are drawn to fantasies about things being different. Fantasies about being alone. Floating in an empty space with just an umbilical cord connecting us to our surroundings. That economic man doesn’t match up to reality is one thing. We’ve known that for years. What’s interesting is that we so dearly want him to align with reality. Apparently we want to be like him. We want his selfsufficiency, his reason and the predictable universe that he inhabits. Most of all, we seem to be prepared to pay a high price for it.

In the past, Chinese women have to get married because they don't have economic independence. The only way to improve their social status is by getting married and having a child, or having lots of children. Chinese women now have a lot of economic independence. In fact, some are making more money than the males. We have recent reports saying that in many of the large cities, in fact, with regard to homebuyers, there are more young women than men buying homes these days. And some of those reflect that they have economic independence, but they also show that the marriage and fertility rates could be affected too if they're economically independent.

the independent woman who finds herself pregnant will think, “This baby cannot be, for it isn’t who I am.” The young women without means or with pressure from others will think, “This baby cannot be, for it isn’t who I am allowed to be.” And the mother of the less than perfect baby (or the baby who isn’t the right sex) will think, “This baby cannot be, for he isn’t who I want him to be.” That’s the power of pink. Like abortion, foot-binding was foisted upon women by other women. “The truth, no matter how unpalatable, is that foot-binding was experienced, perpetuated and administered by women.” It did, however, finally come to an end. “Though utterly rejected in China now, … it survived for a thousand years in part because of women’s emotional investment in the practice.”29 One day something similar will be said about abortion: it was finally defeated when women realized that they didn’t need to maintain the emotional (or financial) investment in the practice. Until

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).

Even among the uninitiated - men and women who were unaware of how a day's labor had been defined through years of tense negotiation - extracting such large drafts of labor required extraordinarily coercive measures. Violent confrontations between masters and slaves seemed to grow as the lower Mississippi Valley became a slave society. Wielding the lash with greater frequency if not greater force, planters struggled to bend slaves to the new order. Slaves resisted with equal ferocity. Unrest increased and rumors of rebellion boiled to the surface. During the 1790s and into the new century, the lower Mississippi Valley was alive with news of revolt, as one intrigue after another came to light. In 1791, 1795, and again in 1804 and 1805, planters uncovered major conspiracies. They responded with the lash, mutilating many rebels and suspected rebels, deporting others, and executing still others, often after grotesque torture. Yet behind this bloody facade, master and slave began to renegotiate the terms under which slaves lived and worked. Many of these involved the pace of labor; others originated in the organization of labor and the authority of the masters' subalterns, as overseers became a fixture on the largest estates. From the planters' perspective, the large units on which sugar and cotton were grown made movement from plantation to plantation - a prominent feature of slave life in eighteenth-century Louisiana - unnecessary and undesirable. But perhaps the most intense conflicts arose over the slaves' economy: their free Sundays and half-Saturdays, their gardens and provision grounds, and their right to sell their labor and market its product. Slaves in the lower Mississippi Valley had a long tradition of independent productive activities. Planters, who once saw advantages in allowing slaves to subsist themselves, pressed for an allowance society in which rations replaced gardens and the right to market. ... Under the new regime, plantation slaves frequently worked from dawn to noon and then, after a two hour break, until 'the approach of night.' As the planters' demands intensified, the time left for slaves to work their gardens grew shorter. Sustaining them took an extraordinary commitment. The frantic pace at which slaves worked in their own plots was captured by an emigre from Saint Domingue in 1799, who observed that a slave returning form the field 'does not lose his time. He goes to work at a bit of the land which he has planted with provisions for his own use, while his companion, if he has one, busies herself in preparing some for him, herself, and their children.' 'Many of the owners take off a part of that ration,' noted another visitor. Slaves 'must obtain the rest of their food, as well as their clothing, from the results of their Sunday labors.' Planters who supplied their slaves with clothes forced them to work on Sunday 'until they have been reimbursed for their advances,' so that the cash that previously went into the slaves' pockets went to the masters'.

The fewer carbohydrates we consume, the leaner we will be. This is clear. But there’s no guarantee that the leanest we can be will ever be as lean as we’d like. This is a reality to be faced. As I discussed, there are genetic variations in fatness and leanness that are independent of diet. Multiple hormones and enzymes affect our fat accumulation, and insulin happens to be the one hormone that we can consciously control through our dietary choices. Minimizing the carbohydrates we consume and eliminating the sugars will lower our insulin levels as low as is safe, but it won’t necessarily undo the effects of other hormones—the restraining effect of estrogen that’s lost as women pass through menopause, for instance, or of testosterone as men age—and it might not ultimately reverse all the damage done by a lifetime of eating carbohydrate- and sugar-rich foods. This means that there’s no one-size-fits-all prescription for the quantity of carbohydrates we can eat and still lose fat or remain lean. For some, staying lean or getting back to being lean might be a matter of merely avoiding sugars and eating the other carbohydrates in the diet, even the fattening ones, in moderation: pasta dinners once a week, say, instead of every other day. For others, moderation in carbohydrate consumption might not be sufficient, and far stricter adherence is necessary. And for some, weight will be lost only on a diet of virtually zero carbohydrates, and even this may not be sufficient to eliminate all our accumulated fat, or even most of it.

For Hmong, an additional layer of punishment was how life in the camps deprived them of their self-reliance. Officially, residents of Ban Vinai were not allowed to leave the camp. In the earlier years, some men and women made informal arrangements to work off-site, mostly as farm laborers. At no point, though, were they allowed to have their own farms: that would have taken land away from Thai farmers, and it might have encouraged the refugees to stay. While camp rations were meager, the cruelty of this prohibition was not the people’s hunger; it was that since before anyone’s memories began, agriculture had been the axis on which Hmong lives spun. Practically, farming designed how they spent each day. Societally, farming was the underpinning of their financial and cultural independence. Now it was gone. As if all the bones had been removed from a body, the structure of life had been taken away.

We work all day. We're independent. We have lovers. We giggle loudly. We support the household. We let it all go to shit. The strange this is we don't kill. It's incredible how rarely we kill. Given the stats on how many of us are dying, we ought to be killing more often.

There was a lot going on during those years. He was quite palsied and he couldn’t write his own letters, so he had someone write for him, but he carried on this incredible correspondence with Jefferson during those years. [Their letter writing culminated with these two bitter enemies coming to peace with one another, and both dying on the same day, the fiftieth anniversary of the Declaration of Independence.]

In societies like ours sex truly represents a second system of differentiation, completely independent of money; and as a system of differentiation it functions mercilessly. The effects of these two systems are, furthermore, strictly equivalent. Just like unrestrained economic liberalism produces phenomena of absolute pauperization. Some men make love every day; others five of six times in their life, or never. Some make love with dozens of women; others with none. It's what's known as 'the law of the market.

Dear Miss Independent, I’ve decided that of all the women I’ve ever known, you are the only one I will ever love more than hunting, fishing, football, and power tools. You may not know this, but the other time I asked you to marry me, the night I put the crib together, I meant it. Even though I knew you weren’t ready. God, I hope you’re ready now. Marry me, Ella. Because no matter where you go or what you do, I’ll love you every day for the rest of my life. —Jack I felt no fear, reading those words. Only wonder, that so much happiness could be within my reach. Noticing something else in the cup, I reached in and pulled out a diamond ring, the stone round and glittering. My breath caught as I turned it in the light. I tried on the ring, and it slid neatly onto my finger. Picking up a nearby pen, I turned over the paper and wrote my answer in a flourishing scrawl. I poured my coffee, added cream and sweetener, and went back into the bedroom with the note. Jack was sitting on the edge of the bed, his head tilted slightly as he watched me. His simmering gaze took me in from head to toe, lingering at the diamond sparkling on my hand. I saw his chest rise and fall with a quick breath. Sipping my coffee, I approached him and handed him the note. Dear Jack, I love you, too. And I think I know the secret to a long and happy marriage— just choose someone you can’t live without. For me, that would be you. So if you insist on being traditional . . . Yes. —Ella Jack let out a pent-up sigh. He took my hips in his hands as I stood before him. “Thank God,” he murmured, drawing me between his thighs. “I was afraid you were going to give me an argument.” Taking care not to spill my coffee, I leaned forward and pressed my lips against his, letting our tongues touch. “When have I ever said no to you, Jack Travis?” His lashes lowered as he glanced at my damp lower lip. His accent was as thick as sorghum. “Well, I sure as hell didn’t want you to start sayin’ it now.

It was an epochal moment for western migration, and few Americans who read about the women summiting South Pass failed to grasp the symbolism of their timing. It was July 4, 1836. The first white women had crossed the Rockies on Independence Day.

Now it is customary for presidents to invite friends and donors to the White House. The Clintons, however, took this practice way beyond acceptable boundaries. Commerce Secretary Ron Brown frequently complained that he had become “a m*th*rf*ck*ng tour guide for Hillary” because foreign trade missions had become nothing more than payback trips for Clinton donors. The Clintons arranged for one fat-cat donor without any war experience to be buried at Arlington National Cemetery.12 They essentially converted White House hospitality into a product that was for sale. They had unofficial tags on each perk, and essentially donors could decide how much to give by perusing the Clinton price list. In a revealing statement, Bill Clinton said on March 7, 1997, “I don’t believe you can find any evidence of the fact that I changed government policy solely because of a contribution.”13 Here we see the business ethic of the man; he seems to think it perfectly acceptable to change policy as long as it is only partly because of a contribution. Remember Travelgate? In May 1993, the entire Travel Office of the White House was fired. The move came as a surprise because these people had been handling travel matters for a long time. The official word was that they were incompetent. But a General Accounting Office inquiry showed that the Clintons wanted to turn over the travel business to her friends the Thomasons. Once the scandal erupted, Hillary, in typical Clinton evasive style, claimed to know nothing about it. She said she had “no role in the decision to terminate the employments,” that she “did not know of the origin of the decision,” and that she did not “direct that any action be taken by anyone with regard to the travel office.” But then a memo surfaced that showed Hillary was telling her usual lies. Written by Clinton aide David Watkins to chief of staff Mack McClarty, the memo noted that five days before the firings, Hillary had told Watkins, “We need those people out—we need our people in—we need the slots.” Watkins wrote that everyone knew “there would be hell to pay” if they failed to take “swift and decisive action in conformity with the First Lady’s wishes.”14 Independent counsel Richard Ray concluded after his investigation that Hillary had provided “factually false” testimony to the GAO, the Independent Counsel, and Congress. He decided, however, not to prosecute her. This would be the first, but not the last, time Hillary’s crimes would go unchecked by the long arm of the law. Just as Bill kept up his predatory behavior toward women because he was never arrested for it, Hillary kept up her moneymaking crime schemes because she was never indicted for any of them. In essence, the Clintons’ behavior was encouraged by lack of accountability.

As Americans, we’re all about independence and self-service, but the French are all about inter-relatedness and service.

He fits me without a flaw. At the beginning, I was apprehensive that he might swallow me whole and I’d disappear for having him. After the time spent together, I’m certain that Colton is the day to my night. And we both have the same value, power, control, individuality and independency. No one disappears. We are like an equinox. Just like the day moves into the night and then night into day, we both complete each other and build a partnership. We are two different entities co-existing superbly, letting each other be but never leaving each other’s side.

The light between them outshines the November day. My heartstrings tug, and I want to call my mother and my grandmother, the women who built me - who implanted the idea that whatever path I chose for myself, I could conquer it. What a gift that was. What a gift that still is.

You know that society has failed you, that men have failed you as a woman when you read the horrors that depraved disgusting monsters have done to a 31 year old who was a self-actualized and successful woman chasing her passions just like the rest of us. Yet because she is a woman, she was not spared an ounce of mercy. What are we meant to hope or to believe when society keeps failing us, when men keep preying upon us like predators and see us like nothing else but meat whose bones they should jump? No matter how impressive we are, we’re always regarded as “less” and “lesser” because the world was built to make us feel ashamed and small for existing. Such is the state of women now in 2024 pushing forward, we’re still in the Dark Ages. Isn’t it heartwrenching how we must always live in fear that tomorrow it could be us, how no woman is safe, how people,have become so desensitized to this when rapists walk free on parole, when they feel remorseless. Haven’t society and men failed women over and over? To think that days ago, men were all over the Olympics, piping up about silly acrobatics and have an informed opinion about which football rivalry is most exciting and now no second is spared for the only movement that matters above all else, not even two words spared for our sakes. And then there are those women! Who shame on them still subscribe to the ‘benevolent sexism’ and encourage it. WE SEE YOU ALL AND WE’LL REMEMBER YOUR SILENCE ABOVE ALL ELSE. Justice for Moumita and Murdabad to her perpetrators.

It was for being independent and strong-minded.

When they were burned at the stake it was for being independent and strong-minded, for knowing how to cure illnesses with herbs, for hiking around in the woods to collect said herbs.

Some days I even think, Maybe being a witch isn’t so bad. When they were burned at the stake it was for being independent and strong-minded, for knowing how to cure illnesses with herbs, for hiking around in the woods to collect said herbs, and for being sexually uninhibited.

Globally, most women have babies, and it seems that a high percentage of them are still suffering postpartum injuries long after their births. Urine leakage starts with the pelvic floor. One doctor told me that families commonly give up on caring for their aging loved ones when they lose bladder control. Kids don't want to change their parents' diapers. Urinary incontinence is a leading cause of nursing home admissions for women. This means that whether or not you can live your final days independently may come down to what's unresolved from giving birth, in a part of your body you don't really understand or might not even know is there. The healthcare system isn't just failing postpartum women. It's failing women of all ages for their entire lives.

Sending girls to school is good. But the cultural framing around restricting girls is so strong that schools and colleges have become new forms of imprisonment for girls, partly because of cruel parental pressure to perform and partly because schools and colleges don’t teach girls to learn, to question or be curious. Unrelenting pressure to do well in examinations and forget everything else turns girls into dead heads even when they excel in examinations. So living in their heads and going to school are acceptable but having an independent mind is not. Neeru, 21, studying computer science against her wishes, says in despair, ‘Everyone is studying, going to coaching classes every day; it is as if there is nothing else.

Neither of them spoke much on the way back to the station, and Morgan was desperate to change out of her soiled uniform. As if reading her mind, Ben parked up, saying, ‘You can go get changed, shower then come up to the office.’ ‘I’d better go and speak to my sergeant, tell him where I’m going. They might be short on patrol if I come up now.’ ‘You sort yourself out, and I’ll speak to Mads. He won’t mind; the DCI requested we ask you as soon as possible.’ That wasn’t strictly true, he knew. He’d requested Ben find someone ASAP. He hadn’t specifically requested Morgan, but she didn’t need to know that. She went in the direction of the women’s locker room, and he headed to the patrol sergeant’s office. Knocking on the door, he walked in without waiting to be asked. ‘Mads.’ ‘Ben, how’s it going? Is Morgan with you, is she coping okay? It’s a bit much for your first independent patrols.’ ‘She’s fine; at least she seems it. Look, I need some help. We’re desperately short-staffed and Tom said to find someone today. I’ve asked her and she’s happy to come up and do a three-month attachment. It will be a massive help.’ ‘What? It’s her second day. Don’t you want someone slightly more experienced and who’s willing to take on the extra caseload? Dan has been wanting to come up for months. He’d be more than happy to.’ Ben shut the door and lowered his voice. ‘Dan’s difficult; I can’t work with him. Not at the moment. This is the biggest murder case I’ve ever worked on, and I need to be focused. I can’t afford to spend all day wasting my effort trying to keep him in line. Morgan’s keen and has been on the case from the moment it was called in. I think she’ll be okay.’ ‘I think she won’t, she’s inexperienced.’ ‘Yes, but she’s confident and I have faith in her. Don’t forget, you owe me one.

Many people in India are demanding independence, so Sir Henry Cotton15 calls them extremists. But in England too there is another political movement that can be called ‘Extremist.’ They recently had a huge meeting in Hyde Park. Large numbers of English women have joined this new movement. They want political rights at par with men (the Suffragette movement). Miss Emmeline Pankhurst spoke at the meeting at Hyde Park. She said, ‘We know that pitiable condition of women in England is a result of our political slavery. We want political freedom and men folk to co-operate with us for achieving it. But if they do not give us that freedom, we are quite capable of snatching it from their hands. If we wish we can bring England to a halt within a day and seize our political freedom.’ Listen fellow countrymen! An Englishwoman is saying this and we call ourselves moderate Indian men!! Never again should any country grind under slavery.16

If we look for equality, it can be found among the poor, where married couples worked day in and out, side by side, to survive. Wealthy women, proponents of their families and their class, involved themselves in public life as benefactors and were rewarded with honorific titles and priesthoods. These women had more independence; nonetheless, they did not threaten male power, for their philanthropic work did not translate into political power or social equality

All men are created equal,” at the time, was certainly not intended to include women, slaves, or Indians. It was a radical concept for its day, regardless of its limited scope. Beyond that, as Wood and others have maintained, the concept of equality served as a blueprint for the future, pointing in a direction which would eventually extend across the lines of gender and to all racial, ethnic, religious, or political minorities.

They were all on government scholarships - men and women chosen to lead the countries one day soon across the post-independence horizon towards a new Africa where they would design bridges, run schools, plan towns, drain swamps, build hospitals or, as likely become deskbound bureaucrats.

Level 2: Meeting Women (Complete 4 of 5) Figure out demographics: Figure out your demographics based on the recommendations in. Write down the type of women you’d like to meet and the places you enjoy going most. Then find venues or events where those two things intersect. It could be independent rock concerts, it could be art gallery showings, it could be salsa nights. Whatever it is, find your niche and pursue it. Meet 5 women in one day: Self-explanatory Meet 20 women in one week: Also self-explanatory. Join an online dating site and email 10 women: Also self-explanatory. If you’re under 30 years old, I recommend free dating sites. If you’re over 30 years old, I recommend pay sites. Sign up for a singles or speed dating event: If you have trouble doing the approaching tasks, then this may give you a needed boost in the right direction.

It was July 4, 1836. The first white women had crossed the Rockies on Independence Day.

Independently of their market price in dollars and cents, the trees have other values: they are connected in many ways with the civilization of a country; they have their importance in an intellectual and in a moral sense. After the first rude stage of progress is past in a new country—when shelter and food have been provided—people begin to collect the conveniences and pleasures of a permanent home about their dwellings, and then the farmer generally sets out a few trees before his door. This is very desirable, but it is only the first step in the track; something more is needed; the preservation of fine trees, already standing, marks a farther progress, and this point we have not yet reached. It frequently happens that the same man who yesterday planted some half dozen branchless saplings before his door, will to-day cut down a noble elm, or oak, only a few rods from his house, an object which was in itself a hundred-fold more beautiful than any other in his possession. In very truth, a fine tree near a house is a much greater embellishment than the thickest coat of paint that could be put on its walls, or a whole row of wooden columns to adorn its front; nay, a large shady tree in a door-yard is much more desirable than the most expensive mahogany and velvet sofa in the parlor.

It started on September 11,2001. Like so many of us, Bruder turned his attention to the Middle East after the attacks to ask why something like that could happen. He understood that if such an event could happen once, it could happen again, and for the lives of his own daughters he wanted to find a way to prevent that. In the course of trying to figure out what he could do, he made a remarkable discovery that went much deeper than protecting his daughters or even the prevention of terrorism in the United States. In America, he realized, the vast majority of young people wake up in the morning with a feeling that there is opportunity for them in the future. Regardless of the economy, most young boys and girls who grow up in the United States have an inherent sense of optimism that they can achieve something if they want to—to live the American Dream. A young boy growing up in Gaza or a young girl living in Yemen does not wake up every day with the same feeling. Even if they have the desire, the same optimism is not there. It is too easy to point and say that the culture is different. That is not actionable. The real reason is that there is a distinct lack of institutions to give young people in the region a sense of optimism for their future. A college education in Jordan, for example, may offer some social status, but it doesn't necessarily prepare a young adult for what lies ahead. The education system, in cases like this, perpetuates a systemic cultural pessimism. Bruder realized the problems we face with terrorism in the West have less to do with what young boys and girls in the Middle East think about America and more to do with what they think about themselves and their own vision of the future. Through the EFE Foundation, Bruder is setting up programs across the Middle East to teach young adults the hard and soft skills that will help them feel like they have opportunity in life. To feel like they can be in control of their own destinies. Bruder is using the EFE Foundation to share his WHY on a global scale—to teach people that there is always an alternative to the path they think they are on. The Education for Employment Foundation is not an American charity hoping to do good in faraway lands. It is a global movement. Each EFE operation runs independently, with locals making up the majority of their local boards. Local leaders take personal responsibility to give young men and women that feeling of opportunity by giving them the skills, knowledge and, most importantly, the confidence to choose an alternative path for themselves. In Yemen, children can expect to receive nine years of education. This is one of the lowest rates in the world. In the United States, children can expect sixteen years. Inspired by Bruder, Aleryani sees such an amazing opportunity for young men and women to change their perspective and take greater control of their own future. He set out to find capital to jump-start his EFE operation in Sana'a, Yemen's capital, and in one week was able to raise $50,000. The speed at which he raised that amount is pretty good even by our philanthropic standards. But this is Yemen, and Yemen has no culture of philanthropy, making his achievement that much more remarkable. Yemen is also one of the poorest nations in the region. But when you tell people WHY you're doing what you're doing, remarkable things happen. Across the region, everyone involved in EFE believes that they can help teach their brothers and sisters and sons and daughters the skills that will help them change path that they think they are on. They are working to help the youth across the region believe that their future is bright and full of opportunity. And they don't do it for Bruder, they do it for themselves. That's the reason EFE will change the world.