Women S Rights Activists

"One of the things that the show did for me was bring up so many women’s issues and the notion that homophobia is a form of misogyny. The women’s community and the gay community are interrelated, whether you’re straight or not. It also made me realize how connected women are everywhere. Women who are gay are repressed in similar ways as women who are straight."

"[On what she learned from working on The L Word] I think that I learned the most clearly was how connected we all are. And that (does air quotation marks) "gay issues" are also women's issues because homophobia is a form of misogyny…And I feel much more motivated to speak out when I see something that I don't like or that just smells wrong…I see how all women are connected. You know, and that we are all either repressed or we repress ourselves in certain ways, and that's truly codified within the culture. And that I'm not so far removed from that woman in the Congo who's terrified to go out into the woods to look for firewood."

"Inside every woman there is a Kali. [Hindu goddess who morphed into seven hidden beings to win a battle] Do not mistake the exterior for the interior."

"The most prominent characteristic of all Bitches is that they rudely violate conceptions of proper sex role behavior. They violate them in different ways, but they all violate them. Their attitudes towards themselves and other people, their goal orientations, their personal style, their appearance and way of handling their bodies, all jar people and make them feel uneasy. Sometimes it's conscious and sometimes it's not, but people generally feel uncomfortable around Bitches. They consider them aberrations. They find their style disturbing.... A Bitch is blunt, direct, arrogant, at times egoistic. She has no liking for the indirect, subtle, mysterious ways of the “eternal feminine”. She disdains the vicarious life deemed natural to women because she wants to live a life of her own. Our society has defined humanity as male, and female as something other than male. In this way, females could be human only by living vicariously thru a male. To be able to live, a woman has to agree to serve, honor, and obey a man and what she gets in exchange is at best a shadow life. Bitches refuse to serve, honor or obey anyone. They demand to be fully functioning human beings, not just shadows. They want to be both female and human. This makes them social contradictions. The mere existence of Bitches negates the idea that a woman's reality must come thru her relationship to a man and defies the belief that women are perpetual children who must always be under the guidance of another."

"A highly competent Bitch often deprecates herself by refusing to recognize her own superiority.... Bitches are among the most unsung of the unsung heroes of this society. They are the pioneers, the vanguard, the spearhead. Whether they want to be or not this is the role they serve just by their very being. Many would not choose to be the groundbreakers for the mass of women for whom they have no sisterly feelings but they cannot avoid it. Those who violate the limits, extend them; or cause the system to break.... Their major psychological oppression is not a belief that they are inferior but a belief that they are not.... Like most women they were taught to hate themselves as well as all women. In different ways and for different reasons perhaps, but the effect was similar. Internalization of a derogatory self-concept always results in a good deal of bitterness and resentment. This anger is usually either turned in on the self —making one an unpleasant person or on other women — reinforcing the social cliches about them. Only with political consciousness is it directed at the source — the social system.... We must be strong, we must be militant, we must be dangerous. We must realize that Bitch is Beautiful and that we have nothing to lose. Nothing whatsoever."

"[E]veryone agrees that a bitch is always a female .... It is also generally agreed that a Bitch is aggressive, and therefore unfeminine (ahem).... Bitches have some or all of the following characteristics … Bitches are aggressive, assertive, domineering, overbearing, strong-minded, spiteful, hostile, direct, blunt, candid, obnoxious, thick-skinned, hard-headed, vicious, dogmatic, competent, competitive, pushy, loud-mouthed, independent, stubborn, demanding, manipulative, egoistic, driven, achieving, overwhelming, threatening, scary, ambitious, tough, brassy, masculine, boisterous, and turbulent. Among other things.... Bitches are big, tall, strong, large, loud, brash, harsh, awkward, clumsy, sprawling, strident, ugly. Bitches move their bodies freely rather than restrain, refine and confine their motions in the proper feminine manner.... Bitches seek their identity strictly thru themselves and what they do. They are subjects, not objects … Whatever they do, they want an active role and are frequently perceived as domineering. Often they do dominate other people when roles are not available to them which more creatively sublimate their energies and utilize their capabilities. More often they are accused of domineering when doing what would be considered natural by a man."

"For honesty is before honor; and though man must write his poems in sounding words, God's poems are printed best in the brave and silent duties of common life."

"Let not thy peace depend on the tongues of men; for whether they judge well of thee or ill, thou art not on that account other than thyself. Where are true peace and true glory? Are they not in God?"

"Patchwork? Ah, no! It was memory, imagination, history, biography, joy, sorrow, philosophy, religion, romance, realism, life, love and death; and over all, like a halo, the love of the artist for his work and the soul's longing for earthly immortality."

"It is only a plain tale of plain people told in the plain dialect of a plain old woman."

"I've noticed that whenever a woman's willin' to be imposed upon there's always a man standin' 'round ready to do the imposin'."

"Unlimited enmity of the Albanian people against Serbia is the foremost real result of the Albanian policies of the Serbian government. The second and more dangerous result is the strengthening of two big powers in Albania, which have the greatest interests in the Balkans."

"We have carried out the attempted premeditated murder of an entire nation. We were caught in that criminal act and have been obstructed. Now we have to suffer the punishment.... In the Balkan Wars, Serbia not only doubled its territory, but also its external enemies."

"It is now necessary to face the truth and to acknowledge against all prejudices that the struggle that the Albanian tribe is leading today is a natural and unavoidable historic struggle for a different political life than that experienced under Turkish rule – different also from that which its neighbours Serbia, Greece and Montenegro would like to force upon the Albanians."

"Grouping and mutuality of countries and peoples in the Balkans is the only road that leads to economic, national and political liberation."

"The world can only be redeemed through action — movement — motion. Uncoerced, unbribed, and unbought, humanity will move toward the light."

"Elbert Hubbard sees, too, that just so long as there is one woman who is denied any right that man claims for himself, there is no free man; that no man can be a superior, true American so long as one woman is denied her birthright of life, liberty and happiness. He knows that freedom to think and act, without withholding that right from any other, evolves humanity — Therefore he gives his best energy to inspiring men and women to think and to act, each for himself. He pleads for the rights of children, for so-called criminals, for the insane, the weak, and all those who having failed to be a friend to themselves, need friendship most. The Golden Rule is his rule of life. His work is to emancipate American men and women from being slaves to useless customs, outgrown mental habits, outgrown religion, outgrown laws, outgrown superstitions. He would make each human being rely upon himself for health, wealth and happiness."

"Robert Ingersoll preferred to every political and social honor the privilege of freeing humanity from the shackles of bondage and fear. He knew no holier thing than truth. He preferred using his own reason to receiving popular applause or approbation. His keen wit, clear brain and merciless sarcasm uncrowned the King of Superstition and made him a puppet in the court of reason."

"Robert Ingersoll was humorist, iconoclast and lover of humanity. It is said that the difference between man and the lower animals is that man has the ability to laugh. When you laugh you relax, and when you relax you give freedom to muscles, nerves and brain-cells. Man seldom has use of his reason when his brain is tense. The sense of humor makes a condition where reason can act. Ingersoll knew that he must make his appeal to man's brain."

"There does not seem to be anything to do."

"Teaching is successful only as it causes people to think for themselves. What the teacher thinks matters little; what he makes the child think matters much."

"To this woman I owe all I am — and to her the world owes its gratitude for any and all, be it much or little, that I have given it. My religion is all in my wife's name. And I am not bankrupt, for all she has is mine, if I can use it, and in a degree I have. And why I prize life, and desire to live is that I may give the world more of the treasures of her heart and mind, realizing with perfect faith that the supply coming from Infinity can never be lessened nor decreased."

"The first time you see Winston Churchill you see all his faults, and the rest of your life you spend discovering his virtues."

"Hullo! What's this? What are these funny brown-and-olive landscapes doing in an impressionist exhibition? Brown! I ask you? Isn't it absurd for a man to go on using brown and call himself an impressionist painter?"

"That, by the accident of an illegality in the codicil to his will, it should have been possible for Hugh Lane's pet collection to be snaffled by the British Government, is a fitting conclusion to the shabby story of England's appreciation of French impressionist painting."

"Where, oh where was Mr. Roger Fry in 1905, and why was his voice not heard in the land? How could he allow anybody to call Cézanne an "amateur" with impunity?"

"When I think of the thousands and thousands of pounds which have been spent by the National Art Collections Fund on the purchase of paintings—some of questionable merit and dubious condition—by Old Masters already represented in the National Gallery—it makes me boil with rage to think that in 1905 it would not contribute one halfpenny towards the purchase for the nation of a picture by one of the Great French Masters of the late nineteenth century. It was a short-sighted policy, but the Fund's inertia and snobbish ineptitude are entirely characteristic of the habits of art-officialdom in England."

"Probably the easiest thing would be to vasectimize males at the age of 13 after freezing some of their sperm. Then you could unfreeze it only after they have enough money to support a child up to the age of 18."

"Take assertiveness training, get paid what you're worth, join a consciousness raising group."

"She had all of Ingersoll's magnetism and perhaps more than his tact. … She was a brilliant woman, of beauty and estate, who was never satisfied unless she was busy doing good — public good, private good."

"In those days I frequented the anti-slavery halls, in New York — heard many of their speakers — people of all qualities, styles — always interesting, always suggestive. It was there I heard Fanny Wright … a woman of the noblest make-up whose orbit was a great deal larger than theirs — too large to be tolerated for long by them: a most maligned, lied-about character — one of the best in history though also one of the least understood. She had a varied career here and in France — married a damned scoundrel, lost her fortune, faced the world with her usual courage. Her crowning sorrow was when the infernal whelp who had been her husband tried in France, through the aid of a priest, to take from her her daughter, charging that the child needed to be protected from the danger of her mother's infidelistic teachings. Think of it! … The scoundrel, through the aid of the French law, which is of all law probably the least favorable to women, got nearly her whole fortune, perhaps the whole of it, so that at the last, when she needed five thousand dollars or so, she had to beg it of him, he even then making the concession reluctantly. But my remembrance of her all centers about New York. She spoke in the old Tammany Hall there, every Sunday, about all sorts of reforms. Her views were very broad — she touched the widest range of themes — spoke informally, colloquially. She published while there the Free Inquirer, which my daddy took and I often read. She has always been to me one of the sweetest of sweet memories: we all loved her: fell down before her: her very appearance seemed to enthrall us. I had a picture of her about here — it is probably somewhere in the house still: a sitting figure — graceful, deer-like: and her countenance! oh! it was very serene."

"Women have crucified the Mary Wollstonecrafts, the Fanny Wrights, and the George Sands of all ages. Men mock us with the fact and say we are ever cruel to each other... If this present woman must be crucified, let men drive the spikes."

"You do honor to our species."

"The first step in every great movement is the most difficult. Frances Wright (nicknamed "Fanny Wright," because the world has not grown up to the high standard on which she took her position here)-Frances Wright was the first woman in this country who spoke on the equality of the sexes. She had indeed a hard task before her. The elements were entirely unprepared. She had to break up the time-hardened soil of conservatism, and her reward was sure-the same reward that is always bestowed upon those who are in the vanguard of any great movement. She was subjected to public odium, slander, and persecution. But these were not the only things that she received. Oh! she had her reward!-that reward which no enemies could deprive her, which no slanders, could make less precious the eternal reward of knowing that she had done her duty; the reward springing from the consciousness of right, of endeavoring to benefit unborn generations. How delightful to see the moulding of the minds around you, the infusing of your thoughts and aspirations into others, until one by one they stand by your side, without knowing how they came there! That reward she had. It has been her glory, it is the glory of her memory; and the time will come when society will have outgrown its old prejudices, and stepped, with one foot, as least, upon the elevated platform on which she took her position. But owing to the fact that the elements were unprepared, she naturally could not succeed to any great extent. After her, in 1837, the subject of woman's rights was again taken hold of-aye, taken hold of by woman; and, the soil having been already somewhat prepared, she began to sow the seeds for the future growth, the fruits of which we now begin to enjoy."

"Frances Wright was the first woman in this country who spoke on the equality of the sexes. She had indeed a hard task before her. The elements were entirely unprepared. She had to break up the time-hardened soil of conservatism, and her reward was sure — the same reward that is always bestowed upon those who are in the vanguard of any great movement. She was subjected to public odium, slander, and persecution. But these were not the only things she received. Oh, she had her reward — that reward of which no enemies could deprive her, which no slanders could make less precious — the eternal reward of knowing that she had done her duty."

"She was thoroughly versed in the literature of the day, was well informed on general topics, and spoke French and Italian fluently. She had travelled and resided for years in Europe, was an intimate friend of General Lafayette, and made the acquaintance of many leading reformers, Hungarian, Polish, and others, and was a thorough republican; indeed, an advocate of universal suffrage without regard to colour or sex."

"Frances Wright, little known to the present generation, was really the spiritual helpmate and better half of the Owens, in the socialistic revival of 1826. Our impression is, not only that she was the leading woman in the communistic movement of that period, but that she had a very important agency in starting two other movements that had far greater success and are at this moment in popular favour, viz., Anti-Slavery and Woman's Rights. If justice were done, we are confident her name would figure high with those of Lundy, Garrison, and John Brown on the one hand, and with those of Abby Kelly, Lucy Stone and Anna Elizabeth Dickinson on the other."

"Frances Wright appeared on the scene too soon to influence the first generation of feminists directly, although some of them had certainly heard of her activities. It is noteworthy that the first volume of History of Woman Suffrage features a tribute to Frances Wright, though only in her role as a public speaker. Latter-day feminists ignored her advanced ideas for sexual, moral, and educational reform."

"Frances Wright, the first woman to engage in public lecturing in America, scandalized her contemporaries in a variety of ways. Not only did she advocate birth control, easy divorce and free love, but she allowed the latter to be practiced, even on an interracial basis, in the utopian community she had founded in Tennessee. Nashoba was to demonstrate the feasibility of the gradual emancipation of slaves, who earned their purchase price by manual labor in the community, while being educated for freedom. Frances Wright believed that these former slaves should be accorded the same sexual rights as other members of the community and she refused to disavow her fellow-utopians' actions, when a community diary, published in a reform journal during her absence, revealed incidents of interracial free love relationships, which deeply shocked abolitionist reformers outside the community. Moreover, she was actively involved in organizing the first labor party in the United States, the Workingman's Association and promoted within that group, during the 1828 and 1830 state election campaigns, the principle of public education for all children, starting at age two and in boarding schools. While women's liberation was not specifically listed as one of the expected benefits, she did mention that this scheme would equalize educational opportunities for workers' children, imbuing children of all classes with the egalitarian spirit that she regarded as the essential principle of American democracy."

"Feminist writers, not trained historians, were the first to undertake a systematic attempt to approach the problem of women's role in American life and history. This took the form of feminist tracts, theoretical approaches, and compilations of woman's "contributions." The early compilers attacked the subject with a missionary zeal designed, above all, to right wrong. Their tendency was to praise anything women had done as a "contribution" and to include any women who had gained the slightest public attention in their numerous lists. Still, much positive work was done in simply recounting the history of the woman's rights movement and some of its forerunners and in discussing some of the women whose pioneering struggles opened opportunities to others. Feminist writers were hampered by a two-fold bias. First, they shared the middle-class, nativist, moralistic approach of the Progressives and tended to censure out of existence anyone who did not fit into this pattern. Thus we find that women like Frances Wright and Ernestine Rose received little attention because they were considered too radical. "Premature feminists" such as the Grimké sisters, Maria Weston Chapman, and Lydia Maria Child are barely mentioned."

"The matter and manner of the dialogue is strictly ancient … the scenery and portraiture of the interlocutors are of higher finish than anything in that line left us by the ancients; and like Ossian, if not ancient, it is equal to the best morsels of antiqity."

"First articulated in 1792 by the English radical Mary Wollstonecraft, the doctrine of women's rights was brought to the United States in the 1820s by Frances Wright, a Scotswoman who gained great notoriety by her radical pronouncements on democracy, education, marriage, and labor. The threat that Wright's ideas represented to notions of respectable Christian womanhood can be appreciated by Catharine Beecher's horrified description of her: "There she stands, with brazen front and brawny arms, attacking the safeguards of all that is venerable and sacred in religion, all that is safe and wise in law, all that is pure and lovely in domestic virtue."n35 For several years, any woman who publicly advocated radical ideas was derisively called a "Fanny Wright woman.'"

"To this heroic woman, who left ease, elegance, a high social circle of rich culture, and with true self-abnegation gave her life, in the country of her adoption, to the teachings of her highest idea of truth, it is fitting that we pay a tribute of just, though late, respect. Her writings are of the purest and noblest character, and whatever there is of error in them is easily thrown aside. The spider sucks poison from the same flower from which the bee gathers honey; let us therefore ask if the evil be not in ourselves before we condemn others. Women joined in the hue and cry against her, little thinking that men were building the gallows and making them the executioners. Women have crucified in all ages the redeemers of their own sex, and men mock them with the fact."

"It is far easier to educate for evil than for good, for children since the Fall take to evil as naturally as ducks take to water. The enemies of religion and society understand this perfectly well, and hence whenever in their power they seize upon the schools, and seek to control the education of the young. To accomplish Iheir purposes, they have only to exclude religion from the schools, under the plea of excluding sectarianism, and instead of teaching religion, teach as Frances Wright was accustomed to say, knowledge, and they may soon have a community whose thoughts and affections will be exclusively of the earth earthy. It is not without design that I have mentioned the name of Frances Wright, the favorite pupil of Jeremy Bentham, and famous infidel lecturer through our country, some twenty years ago; for I happen to know, what may not be known to you all, that she and her friends were the great movers in the scheme of godless education, now the fashion in our country. I knew this remarkable woman well, and it was my shame to share, for a time, many of her views, for which I ask pardon of God and of my countrymen. I was for a brief time in her confidence, and one of those selected to carry into execution her plans. The great object was to get rid of Christianity, and to convert our Churches into Halls of science. The plan was not to make open attacks on religion, although we might belabor the clergy and bring them into contempt where we could; but to establish a system of state, we said, national schools, from which all religion was to be excluded, in which nothing was to be taught but such knowledge as is verifiable by the senses, and to which all parents were to be compelled by law to send their children. Our complete plan was to take the children from their parents at the age of twelve or eighteen months, and to have them nursed, fed, clothed and trained in these schools at the public expense; but at any rate, we were to have godless schools for all the children of the country, to which the parents would be compelled by law to send them."

"There is a class of minds, of which I consider Robert Owen and Fanny Wright as specimens, who, while wanting in that fine mental balance called common sense, are supplied with a large amount of enthusiasm. Such a combination, if united with a contemplative turn of mind and lively imagination, often leads to that mysticism whose votaries reside in a world of imagination and feeling. But when united to an active and fearless temperament, and under certain influences, it tends to that practical Atheism, which is exhibited in the projects and visionary efforts of Owen and Fanny Wright."

"The appropriate character of a woman demands delicacy of appearance and manners, refinement of sentiment, gentleness of speech, modesty in feeling and action, a shrinking from notoriety and public gaze, a love of dependence, and protection, aversion to all that is coarse and rude, and an instinctive abhorrence of all that tends to indelicacy and impurity, either in principles or actions. These are what are admired and sought for in a woman, and your sex demand and appreciate these qualities, as much as my own. With this standard of feeling and of taste, who can look without disgust and abhorrence upon such an one as Fanny Wright, with her great masculine person, her loud voice, her untasteful attire, going about unprotected, and feeling no need of protection, mingling with men in stormy debate, and standing up with bare-faced impudence, to lecture to a public assembly. And what are the topics of her discourse, that in some cases may be a palliation for such indecorum? Nothing better than broad attacks on all those principles that protect the purity, the dignity, and the safety of her sex. There she stands, with brazen front and brawny arms, attacking the safeguards of all that is venerable and sacred in religion, all that is safe and wise in law, all that is pure and lovely in domestic virtue. Her talents only make her the more conspicuous and offensive, her amiable disposition and sincerity, only make her folly and want of common sense the more pitiable, her freedom from private vices, if she is free, only indicates, that without delicacy, and without principles, she has so thrown off all feminine attractions, that freedom from temptation is her only, and shameful palladium. I cannot conceive any thing in the shape of a woman, more intolerably offensive and disgusting; and I believe that in eulogizing her, you did violence to your judgment and your taste, from a natural desire to make a prominent member in your party appear respectable."

"Frances Wright of Scotland, an early feminist and utopian socialist, was invited by Philadelphia workingmen to speak on the Fourth of July 1829 to one of the first city-wide associations of labor unions in the United States. She asked if the Revolution had been fought "to crush down the sons and daughters of your country's industry under... neglect, poverty, vice, starvation, and disease...." She wondered if the new technology was not lowering the value of human labor, making people appendages to machines, crippling the minds and bodies of child laborers."

"If such a patriotism as we have last considered should seem likely to obtain in any country, it should be certainly in this. In this, which is truly the home of all nations, and in the veins of whose citizens flows the blood of every people on the globe. Patriotism, in the exclusive meaning, is surely not made for America. Mischievous every where, it were here both mischievous and absurd. The very origin of the people is opposed to it. The institutions, in their principle, militate against it. The day we are celebrating protests against it. It is for Americans, more especially to nourish a nobler sentiment; one more consistent with their origin, and more conducive to their future improvement. It is for them more especially to know why they love their country, not because it is their country, but because it is the palladium of human liberty — the favoured scene of human improvement. It is for them more especially, to know why they honour their institutions, and feel that they honour them because they are based on just principles. It is for them, more especially, to examine their institutions, because they have the means of improving them; to examine their laws, because at will they can alter them."

"Is there a thought can fill the human mind More pure, more vast, more generous, more refined Than that which guides the enlightened patriot's toll: Not he, whose view is bounded by his soil; Not he, whose narrow heart can only shrine The land — the people that he calleth mine; Not he, who to set up that land on high, Will make whole nations bleed, whole nations die; Not he, who, calling that land's rights his pride Trampleth the rights of all the earth beside; No: — He it is, the just, the generous soul! Who owneth brotherhood with either pole, Stretches from realm to realm his spacious mind, And guards the weal of all the human kind, Holds freedom's banner o'er the earth unfurl'd And stands the guardian patriot of a world!"

"In continental Europe, of late years, the words patriotism and patriot have been used in a more enlarged sense than it is usual here to attribute to them, or than is attached to them in Great Britain. Since the political struggles of France, Italy, Spain, and Greece, the word patriotism has been employed, throughout continental Europe, to express a love of the public good; a preference for the interests of the many to those of the few; a desire for the emancipation of the human race from the thrall of despotism, religious and of the human race from the thrall of despotism, religious and civil; in short, patriotism there is used rather to express the interest felt in the human race in general, than that felt for any country, or inhabitants of a country, in particular. And patriot, in like manner, is employed to signify a lover of human liberty and human improvement, rather than a mere lover of the country in which he lives, or the tribe to which he belongs. Used in this sense, patriotism is a virtue, and a patriot a virtuous man. With such an interpretation, a patriot is a useful member of society, capable of enlarging all minds, and bettering all hearts with which he comes in contact; a useful member of the human family, capable of establishing fundamental principles, and of merging his own interests, those of his associates, and those of his nation, in the interests of the human race. Laurels and statues are vain things, and mischievous as they are childish; but, could we imagine them of use, on such a patriot alone could they be with any reason bestowed."