I understood Miranda Seymour’s lovely description of being at Shelley’s house on Skinner Street, where she found herself “walking the streets of London in a daze. There are no paving stones beneath your feet, no cars, no office blocks. You hear the clatter of iron wheels, smell the horse dung, see, in a sudden swish of black silk and the glimpse of a shawl, Mary and Claire hurrying down a narrow street towards the carriage where Shelly is waiting in 1814, to lead them to adventures such as these two impatient, headstrong young women have only read about in novels.” So walking around, A-Z in hand, locating the Skinner Street house and Shelley’s mother, Mary Wollstonecraft’s place of marriage and burial, opened London up to me in a new and wonderful way and I realised the historical wealth of women’s lives that were quietly contained in this great city.
Category: Women’s History
Women, Politics, Parliaments – Bringing about Democracy
Just as men do not accept that the right to vote is sufficient – Parliamentary representation must be possible for all men, or at least all men are entitled to seek parliamentary places – neither do women accept that the vote is enough. Democracy means that women and men must have the right to vote for women or men as members of Parliament. Democracy means that women and men must have the right to stand for Parliament.
Searching for the ‘Invisible Woman’: Working with (and subverting) the archives
What problems do archives raise in trying to reconstruct the lives of women who leave no written record? My first contact with these problems relating to sources can be traced back nearly 40 years ago to my post-graduate studies at…
Arab Women’s Caucus, UN Commission on the Status of Women – CSW 57
We, as non-governmental organizations, struggle on a daily basis to provide sexual and reproductive health services, reform laws that discriminate or violate human rights, including sexual and reproductive rights, provide comprehensive sexuality education, combat violence against women and girls, including marital rape and sexual abuse, reach out to and protect groups who have been marginalized and minoritised on the basis of their ethnicity, religious sect/and or sexual orientation and gender identity, and break the cultural and societal taboos associated with sexuality.
The Smith Sisters of Sierra Leone – West African Nurses Extraordinaire
… the Smith sisters descended from a famous Mandingo/Bambara re-captive woman, the feisty, flamboyant, wealthy, illiterate merchant Betsy Carew, rescued from a westbound slave ship and set free in Freetown, Sierra Leone. Her husband, Thomas Carew, the Smith’s great grandfather, was a Maroon whose ancestors were exiled to Nova Scotia from Jamaica, then shipped to Sierra Leone. The marriage caused much controversy in the emerging bourgeoisie settler community which was made up of African-American Nova Scotians (that had fought on the British side during the American war of independence) and Maroon Nova Scotians who did not take kindly to illiterate re-captives (liberated slaves) marrying into their community.
CSW 57 – Indigenous Women Unite Against Violence Against Women!
In some regions Indigenous cultural practices still take place, such as female genital mutilation, and forced early marriages, where girls are denied formal education. As Kenyan representative Agnes Leina said, “We are not saying we should get rid of our culture, we love it, but who wants to be illiterate?” The Indigenous women of CSW are calling for support for the positive aspects of their traditional cultures and to leave behind the aspects that are detrimental to the rights of Indigenous women.
CSW 57 – Women Call for Nation States’ Commitment
We strongly demand all governments and the international community to reject any attempt to invoke traditional values or morals to infringe upon human rights guaranteed by international law, nor to limit their scope. Customs, tradition or religious considerations must not be tolerated to justify discrimination and violence against women and girls whether committed by State authorities or by non-state actors.
Sister, Black is the Colour of My Soul – Part II
I do not say the 1960s and 1970s increased activities of the women’s liberation movement had no effect on me. They did. I had to look at the position of women in society – that is, the position of Aboriginal women and white women. Arguments between black women and white women about women’s oppression did not always have a meeting place. At times a great deal of hostility was expressed by black women towards white women in the women’s liberation movement. This told me just how much black women have been conditioned by white society. Colonialism in Australia was brought about by violence. It introduced into the minds of Aboriginal people the concept of the native. Before the colonisers, there were no natives; later Aboriginal people were defined only in relation to white people, Aboriginal women were defined as against white women – they were compared and contrasted with them, dividing them. Aboriginal society and its values were so foreign to white settlers that many myths and misconceptions developed.
Sister, Black is the Colour of My Soul – Part I
It was obvious to me from my first school days that white people were unpredictable. This understanding of unpredictability came when my big sister took me to school for the first time and introduced me to her girlfriend’s little sister (who was starting school that day too). I thought I had made a friend for life. However that was not to be. Most white kids I met at school did not or would not play with me. Sometimes (rarely) they did. This is where the unpredictability came in. I was never sure when or if they would play with me. Eventually I worked out that they only ever spoke or played with me if there were no other (white) kids around.