Womens rights

History of women's rights See also: Legal rights of women in history and Timeline of women's rights (other than voting) China The status of women In China was low, largely due to the custom of foot binding. About 45% of Chinese women had bound feet in the 19th century. For the upper classes, it was almost 100%. In 1912, the Chinese government ordered the cessation of foot-binding. Foot-binding Involved alteration of the bone structure so that the feet were only about 4 inches long.The bound feet caused difficulty of movement, thus greatly limiting the activities of women. Due to the social custom that men and omen should not be near to one another, the women of China were reluctant to be treated by male doctors of Western Medicine. This resulted in a tremendous need for female doctors of Western Medicine in China. Thus, female medical missionary Dr. Mary H. Fulton (1854-1927)[3] was sent by the Foreign Missions Board of the Presbyterian Church (USA) to found the first medical college for women in China.Known as the Hackett Medical College for Women this College was located In Guangzhou, China, and was enabled by a large donation from Mr. Edward A. K. Hackett (1851-1916) of Indiana, USA. The College was aimed at the spreading of Christianity and modern medicine and the elevation of Chinese women's social Greece The status of women in ancient Greece varied form city state to city state. Records exist of women in ancient Delphi, Gortyn, Thessaly, Megara and Sparta owning land, the most prestigious form of private property at the tlme. [8] In ancient Athens. omen had no legal personhood and were assumed to be part of the oikos headed by the male kyrios. Until marriage, women were under the guardianship of their father or other male relative. once married the husband became a woman's kyrlos. As omen were barred from conducting legal proceedings, the kyrios would do so on their behalf. [9] Athenian women had limited right to property and therefore were not considered full citizens, as citizenship and the entitlement to civil and political rights was defined in relation to property and the means to life. 10] However, women could acquire rights over property through gifts, dowry and inheritance, though her kyrios had the right to dispose of a woman's property[11] Athenian women could enter into a contract worth less than the value of a â€Å"medimnos of barley' (a measure of grain), allowing women to engage in petty trading. 9] Slaves, like women, were not eligible for full citizenship In ancient Athens, though In rare circumstances they could become citizens if freed. The only permanent barrier to citizenship, and hence full political and civil rights, in ancient Athens was gender.No women ever acquired citizenship In ancient Athens, and therefore women were excluded In principle and practice from ancient Athenian democracy. [12] By contrast, Spartan women enjoyed a status, power, and respect that was unknown in the rest of the classical world. Although Spartan women were formally excluded from military and political life they njoyed considerable status as mothers of Spartan warriors. As men engaged in military activity, women took responsibility for running estates. Following protracted and 40% of all Spartan land and By the Hellenistic Period, some of the wealthiest Spartans were women.The unique thing about Patria Potestas was that it ad no age limits, according to Gaius a man could be consul, have a wife and children of his own and future prominence but as long as his father was alive was still under his potestas (power) and so could own nothing. Patria Potestas only ended with either the death of the father, or emancipation by him. Early in the Republic Manus Marriage ended the potestas for women, but during the middle and later Republic that form of marriage became rare, eventually disappearing completely.Marriage Under Law Rome had only two forms of marriage, and both had exactly the opposite view of legal effects. Manus Marriage was the earlier form of marriage and placed the woman under her husband's manus legally standing in the position of a daughter. Under this type of marriage women could own nothing, and had little if any legal protections. On the other hand a woman assumed the position of her husband's daughter in Manus Marriage making her agnatically instead of cognatically related to Manus, and was the opposite of Manus.Women married Sine Manu experienced no legal changes, so if her father was alive at time of marriage she continued to be his dependent and before the reign of Marcus Aurelius he could even force an end to he marriage. The lack of any legal change of status for the women meant that (provided their father had either died or emancipated them) they could own property, conduct most forms of business, and divorce her husband (without any reason needed). Legally speaking the only lack of independence a woman in Rome experienced in a marriage without Manus was from her fathe r.The only legal issue related to marriage was dowry. A dowry was not required by law, but was usually provided by a father or if a father was nonexistent it would be whatever the bride wished to come out of her own estate. It was administered by the husband, but in the vent of a divorce he was required to provide either the dowry or the equivalent of it back to his wife. In the case of adultery, husbands got to keep portions of the dowry. Politics Legally speaking women were banned from politics.As with freedmen and slaves of the Imperial Family women of the imperial family gained some benefits from the fall of the Republic, but because the nature of the Principate was to hide dictatorship such power had to be subtle and kept out of the public eye when possible. The ban on women and politics was they could not vote or run for office (sine suffragio) enlist n the army, or represent somebody else in court, women speaking their minds was not considered politics and so some women like Hortensia managed to make appearances in politics without violating the law.Inheritance Rights Everyone under the potestas of another had equal rights of inheritance under Roman Law, and wills that did otherwise ran risks of being challenged and invalidated as negligent. Stoic Influence Stoic philosophies had a strong effect on the development of law in ancient Rome. The Roman stoic thinkers Seneca and Musonius Rufus developed theories of Just elationships (not to be confused with equality in society, or even equality) arguing that nature gives men and women equal capacity for virtue and equal obligations to act virtuously (a vague concept).Therefore they argued that men and women have an equal need for philosophical education. [20] Stoic theories entered Roman law first through the Roman lawyer and senator Marcus Tullius Cicero and the influence of stoicism and philosophy increased while the status of women improved under the Empire. [21] Religious scriptures Bible See Women in the Bible â€Å"Adam named his wife Eve, because she would become the mother of all the living. (Genesis 3:20) â€Å"Now Deborah, a prophet, the wife of Lappidoth, was leading Israel at that time. † Oudges 4:4) God chose a woman, Deborah, to lead Israel.Qur'an The neutrality of this article is disputed. Relevant discussion may be found on the talk page. Please do not remove this message until the dispute is resolved. feminism, and Sex segregation and Islam The Qur'an, revealed to Muhammad over the course of 23 years, provide guidance to the Islamic community and modified existing customs in Arab society. From 610 and 661, known as the early reforms under Islam, the Qur'an introduced fundamental reforms to customary law and ntroduced rights for women in marriage, divorce and inheritance.By providing that the wife, not her family, would receive a dowry from the husband, which she could administer as her personal property, the Qur'an made women a legal party to the marriage contra ct. [citation needed] While in customary law inheritance was limited to male descendents, the Qur'an introduced rules on inheritance with certain fixed shares being distributed to designated heirs, first to the nearest female relatives and then the nearest male relatives. 22] According to Annemarie Schimmel â€Å"compared to he pre-lslamic position of women, Islamic legislation meant an enormous progress; the woman has the right, at least according to the letter of the law, to administer the wealth she has brought into the family or has earned by her own work. â€Å"[23] The general improvement of the status of Arab women included prohibition of female infanticide and recognizing women's full personhood. [24] Women were generally given greater rights than women in pre-lslamic Arabia[25][26] and medieval Europe. [27] Women were not accorded with such legal status in other cultures until centuries later. 28] According to Professor William Montgomery Watt, when seen in uch historical context, Muhammad â€Å"can be seen as a fgure who testified on behalf of women's rights. â€Å"[29] The Middle Ages According to English Common Law, which developed from the 12th century onward, all property which a wife held at the time of a marriage became a possession of her husband. Eventually English courts forbade a husband's transferring property without the consent of his wife, but he still retained the right to manage it and to receive the money which it produced.French married women suffered from restrictions on their legal capacity which were removed only in 1965. [30] In the 16th entury, the Reformation in Europe allowed more women to add their voices, including the English writers Jane Anger, Aemilia Lanyer, and the prophetess Anna Trapnell. English and American Quakers believed that men and women were equal. Many Quaker women were preachers. [31] Despite relatively greater freedom for Anglo-Saxon women, until the mid-19th century, writers largely assumed that a pat riarchal order was a natural order that had always existed. 32] This perception was not seriously challenged until the 18th century when Jesuit missionaries found matrilineality in native North American peoples. [33] 18th and 19th century Europe The Debutante (1807) by Henry Fuseli; The woman, victim of male social conventions, is tied to the wall, made to sew and guarded by governesses. The picture reflects Mary Wollstonecraft's views in A Vindication of the Rights of Woman, published in 1792. [34] Starting in the late 18th century, and throughout the 19th century, rights, as a concept and claim, gained increasing political, social and philosophical importance in Europe.Movements emerged which demanded freedom of religion, the abolition of slavery, rights for women, rights for those who did not own property and universal to political debates in both France and Britain. At the time some of the greatest thinkers of the Enlightenment, who defended democratic principles of equality and challenged notions that a privileged few should rule over the vast majority of the population, believed that these principles should be applied only to their own gender and their own race.The philosopher Jean Jacques Rousseau for example thought that it was the order of nature for woman to obey men. He wrote â€Å"Women do wrong to complain of the inequality of man-made laws† and claimed that â€Å"when she tries to usurp our rights, she is our First page of the Declaration of the Rights of Woman and the Female Citizen In 1791 he French playwright and political activist Olympe de Gouges published the Declaration of the Rights of Woman and the Female Citizen,[37] modelled on the Declaration of the Rights of Man and of the Citizen of 1789.The Declaration is ironic in formulation and exposes the failure of the French Revolution, which had been devoted to equality. It states that: â€Å"This revolution will only take effect when all women become fully aware of their deplorable condition, and of the rights they have lost in society'. The Declaration of the Rights of Woman and the Female Citizen ollows the seventeen articles of the Declaration of the Rights of Man and of the Citizen point for point and has been described by Camille Naish as â€Å"almost a parody†¦ f the original document†. The first article of the Declaration of the Rights of Man and of the Citizen proclaims that â€Å"Men are born and remain free and equal in rights. Social distinctions may be based only on common utility. † The first article of Declaration of the Rights of Woman and the Female Citizen replied: â€Å"Woman is born free and remains equal to man in rights. Social distinctions may only be based on common utility'.De Gouges expands the sixth article of the Declaration of the Rights of Man and of the Citizen, which declared the rights of citizens to take part in the formation of law, to: Australian women's rights were lampooned in this 1887 Melbourne Punch cartoon: A hypothetical female member foists her baby's care on the House Speaker â€Å"All citizens including women are equally admissible to all public dignities, offices and employments, according to their capacity, and with no other distinction than that of their virtues and talents†. De Gouges also draws attention to the fact that under French law women were fully punishable, yet denied equal rights. 8] Mary Wollstonecraft, a British writer and philosopher, published A Vindication of the Rights of Woman in 1792, arguing that it was the education and upbringing of women that created limited expectations. Women’s Rights Over the centuries, women have faced numerous difficulties in a male supremacist infested society who places gender as the main determining element of human capacity. Despite the rise of liberal, secularist ideologies that express support for women’s rights in the 08th and 19th centuries, the problem remains chronic as there remain social prejudices and blind convictions on the weaknesses and shortcomings of women as members of society. . During the 50s, the media projected women as undignified citizens who do not have the right to exercise free will. Maurice Isserman and Michael Kazin recall Seventeen Magazine to have advised their readers about the role of women in a relationship. That the woman’s role was to function as partners and not rivals, enemies, and playthings, and that the relationship between women and men should create a heaven, a home that should serve as a place of sanctuary and peace (Isserman & Kazin, 2000, 13). The 1960s proved, on the other hand, to be one of the biggest turning points of women’s rights in the United States and across the world. Apart from the emergence of the second wave of feminists, the Vietnam War provided opportunities for women to show their capabilities as members of the working class. The entrance of women to the realm of the paid labor force were led by women who at the time were over the 40-year old mark Despite such remarkable turn of events, women remained to be deemed as underrated second class citizens. Primarily, tradition norms hold that women should not be granted education and right to labor as their capabilities are not equal to those of their male counterparts. As a result, society failed to acknowledge the statistical proliferation of women in the labor sector because of traditional belief and practice. In doing so, society also failed to look at the fact that the entrance of women in the labor force meant that women as unrecognized members of society have finally broken the domestic ideal that women are supposed to show their supremacy as homemakers and housewives. For the African American woman however, the deprivation of rights were enveloped in the concepts of gender and ethnicity. While African-American women enjoyed the rights to having paid labor similar to those of their male counterparts, they were always compared to white women (Isserman & Kazin, 2000, 26). And considering the rampant racial discrimination during the 20th century, the comparisons between African-American women and Caucasian women implied negativity. Likewise, the right to purity for African American women was among the most alarming concerns as the accepted norm regarding women who take pleasure for sensual activities were only ascribed to African American women. Maurice Isserman and Michael Kazin (2000, 27) write that white American Writer Willie Morris was shocked by the fact that a woman of his own skin tone does actually enjoy sexual intercourse. Morris added more insult to injury as he denoted his personal thought that â€Å"only Negro women engaged in the act of love with white males just for fun (Isserman & Kazin, 2000, 27). † Women’s rights over the years have been hindered by male supremacists who only believed in the capabilities of their own ego. However, it has also been apparent that apart from gender, skin tone and other physical features are also factors that hinder women from proliferating and being part of a prejudice-free society. But putting all the obstacles that gender issues bring forth, such obstacles should not be the cause of disheartening but a beacon of hope that women would one day face a world free of blind prejudice and mindless conformity. Women’s Rights Women are increasingly under attack in Afghanistan as far as women’s rights are concerned. The Taliban overthrew the afghan government in 1996, and ruled from 1996-2001, and during that time; strict restrictions had been executed on women. Women and girls were not allowed to work or receive education. There was an exception to the rule if a woman was widowed, and had no other source of income, and then she could work. Women could not go outside, unless they were covered in a head to toe â€Å"burqua,† which is their traditional attire, and a male relative had to accompany them. The burqua only has a small mesh opening over the eyes allowing limited vision, and many of the women had been injured due to poor visibility. If a woman showed a bit of her ankle or had noisy shoes, she would be beaten. In addition, women had no voice, so they are were not allowed to speak in public. From puberty until death, women could only speak to men who were relatives. Once â€Å"The War on Terrorism† began, it gave the Afghan and Iraqi women hope to reform their nation and improve the social situation. The Taliban were chased from the country by U. S. military forces in 2001, and there have been some improvements in women’s rights concerning education and employment although many still suffer the hardships they did before the war. Most improvements have happened in major cites of Afghanistan such as Kabul, leaving rural areas with very much change at all. The police still enforce the wearing of the â€Å"burqua† by the women, but in Kabul, many professional women no longer wear the burqua, but many still do. According to a July 2003 Human Rights Watch report, the Southeast Afghanistan army and police practice of kidnapping, robbing and raping is so prevalent that women and girls are staying home as a means of protection. The fear of assault and political intimidation prevents the women and girls from gaining an education, employment and political influence. † (National Organization for Women, 2008) There is no abiding law and order in Afghanistan by the police o r local authorities. The NATO forces do not have enough manpower to offer protection. However, armed fathers, husbands and brothers do all they can to protect the women. Afghanistan is also known for child brides and marrying off girls as young as eleven to men in their thirties and even older. â€Å"True, women hold 27 percent of the seats in the National Assembly and one-sixth of the seats in the Upper House. But most Afghan women remain illiterate, impoverished and vulnerable to political and criminal violence. Only 15 percent of Afghan woman can read. The United Nations has described Afghan women as being â€Å"among the worst-off in the world. On average, women in Afghanistan die at least 20 years younger than women elsewhere. †(Women in Afghanistan, 2006) In Herat, which is Afghanistan’s second largest city, the government has given women and girls limited educational and employment opportunities. Women groups have been censored, and derailed from the governments’ administration. It is bad enough that the government is threatening womenâ₠¬â„¢s rights, but society has imposed other means by handing out pamphlets in communities encouraging parents not to send their daughters to school, and many of the girls schools have been firebombed and burned. Some girls have been poisoned to death for going to school. Parents that often deny education for their daughters, force their young girls into marriage. Girls are forced into marriage as young as eight years old. Other restrictions that Afghan women face as a violation of women’s rights is a ban on outside employment, strict dress code for women, very limited medical care, threats of violence if seen without a husband, father or male relative and rejection of humanitarian aid. Women are denied any share of humanitarian aid delivered to their country under the assumption that the men will take care of the women. Before the Taliban takeover in 1996, the Afghanistan women were scientist, members of parliament, cabinet members, and university professors. They led corporations, non-profit organizations and local communities. Many of these women are more than qualified to lead Afghanistan back to democracy. In November 2001, shockingly, Afghan women marched for their rights in Kabul. For the first time in more than six years, Afghan women rallied for their rights. Hillary Clinton established a campaign for women in Afghanistan and in 1999; she spoke out on their behalf about the abuse and the wearing of the burqua of the women in Afghanistan. Over the years, some schools have reopened in Afghanistan allowing boys and girls to attend. Several women have also been appointed or elected to important political roles. In the past five years, in the southern city of Kandahar at least five thousand women have graduated from special literacy courses, where they learned how to read and write and were taught skills such as dressmaking or computer knowledge. There is a woman minister of public health, a woman minister of women’s affairs and a woman heading the human rights commission. Women are also now able to travel more freely, and they have returned to work. Although progress is being made, there is still much more turmoil. â€Å"Registered cases of physical violence against women and girls in Afghanistan have increased by about 40 percent since March 2007. Some women seek escape by self-immolation, resulting in death or disfigurement. Last year, at least 30 women committed suicide in the western Farah Province alone, most of them by setting themselves on fire, according to Afghan media reports. † (Afghanistan Online, 2008) The Afghanistan government announced a plan to give nearly one third of jobs to women by 2012. I hope that this will lead to greater things, and that the women’s rights of Afghanistan will improve and that every woman will be included throughout the country, and they can move forward. Women’s Rights Womens rights History of women's rights See also: Legal rights of women in history and Timeline of women's rights (other than voting) China The status of women In China was low, largely due to the custom of foot binding. About 45% of Chinese women had bound feet in the 19th century. For the upper classes, it was almost 100%. In 1912, the Chinese government ordered the cessation of foot-binding. Foot-binding Involved alteration of the bone structure so that the feet were only about 4 inches long.The bound feet caused difficulty of movement, thus greatly limiting the activities of women. Due to the social custom that men and omen should not be near to one another, the women of China were reluctant to be treated by male doctors of Western Medicine. This resulted in a tremendous need for female doctors of Western Medicine in China. Thus, female medical missionary Dr. Mary H. Fulton (1854-1927)[3] was sent by the Foreign Missions Board of the Presbyterian Church (USA) to found the first medical college for women in China.Known as the Hackett Medical College for Women this College was located In Guangzhou, China, and was enabled by a large donation from Mr. Edward A. K. Hackett (1851-1916) of Indiana, USA. The College was aimed at the spreading of Christianity and modern medicine and the elevation of Chinese women's social Greece The status of women in ancient Greece varied form city state to city state. Records exist of women in ancient Delphi, Gortyn, Thessaly, Megara and Sparta owning land, the most prestigious form of private property at the tlme. [8] In ancient Athens. omen had no legal personhood and were assumed to be part of the oikos headed by the male kyrios. Until marriage, women were under the guardianship of their father or other male relative. once married the husband became a woman's kyrlos. As omen were barred from conducting legal proceedings, the kyrios would do so on their behalf. [9] Athenian women had limited right to property and therefore were not considered full citizens, as citizenship and the entitlement to civil and political rights was defined in relation to property and the means to life. 10] However, women could acquire rights over property through gifts, dowry and inheritance, though her kyrios had the right to dispose of a woman's property[11] Athenian women could enter into a contract worth less than the value of a â€Å"medimnos of barley' (a measure of grain), allowing women to engage in petty trading. 9] Slaves, like women, were not eligible for full citizenship In ancient Athens, though In rare circumstances they could become citizens if freed. The only permanent barrier to citizenship, and hence full political and civil rights, in ancient Athens was gender.No women ever acquired citizenship In ancient Athens, and therefore women were excluded In principle and practice from ancient Athenian democracy. [12] By contrast, Spartan women enjoyed a status, power, and respect that was unknown in the rest of the classical world. Although Spartan women were formally excluded from military and political life they njoyed considerable status as mothers of Spartan warriors. As men engaged in military activity, women took responsibility for running estates. Following protracted and 40% of all Spartan land and By the Hellenistic Period, some of the wealthiest Spartans were women.The unique thing about Patria Potestas was that it ad no age limits, according to Gaius a man could be consul, have a wife and children of his own and future prominence but as long as his father was alive was still under his potestas (power) and so could own nothing. Patria Potestas only ended with either the death of the father, or emancipation by him. Early in the Republic Manus Marriage ended the potestas for women, but during the middle and later Republic that form of marriage became rare, eventually disappearing completely.Marriage Under Law Rome had only two forms of marriage, and both had exactly the opposite view of legal effects. Manus Marriage was the earlier form of marriage and placed the woman under her husband's manus legally standing in the position of a daughter. Under this type of marriage women could own nothing, and had little if any legal protections. On the other hand a woman assumed the position of her husband's daughter in Manus Marriage making her agnatically instead of cognatically related to Manus, and was the opposite of Manus.Women married Sine Manu experienced no legal changes, so if her father was alive at time of marriage she continued to be his dependent and before the reign of Marcus Aurelius he could even force an end to he marriage. The lack of any legal change of status for the women meant that (provided their father had either died or emancipated them) they could own property, conduct most forms of business, and divorce her husband (without any reason needed). Legally speaking the only lack of independence a woman in Rome experienced in a marriage without Manus was from her fathe r.The only legal issue related to marriage was dowry. A dowry was not required by law, but was usually provided by a father or if a father was nonexistent it would be whatever the bride wished to come out of her own estate. It was administered by the husband, but in the vent of a divorce he was required to provide either the dowry or the equivalent of it back to his wife. In the case of adultery, husbands got to keep portions of the dowry. Politics Legally speaking women were banned from politics.As with freedmen and slaves of the Imperial Family women of the imperial family gained some benefits from the fall of the Republic, but because the nature of the Principate was to hide dictatorship such power had to be subtle and kept out of the public eye when possible. The ban on women and politics was they could not vote or run for office (sine suffragio) enlist n the army, or represent somebody else in court, women speaking their minds was not considered politics and so some women like Hortensia managed to make appearances in politics without violating the law.Inheritance Rights Everyone under the potestas of another had equal rights of inheritance under Roman Law, and wills that did otherwise ran risks of being challenged and invalidated as negligent. Stoic Influence Stoic philosophies had a strong effect on the development of law in ancient Rome. The Roman stoic thinkers Seneca and Musonius Rufus developed theories of Just elationships (not to be confused with equality in society, or even equality) arguing that nature gives men and women equal capacity for virtue and equal obligations to act virtuously (a vague concept).Therefore they argued that men and women have an equal need for philosophical education. [20] Stoic theories entered Roman law first through the Roman lawyer and senator Marcus Tullius Cicero and the influence of stoicism and philosophy increased while the status of women improved under the Empire. [21] Religious scriptures Bible See Women in the Bible â€Å"Adam named his wife Eve, because she would become the mother of all the living. (Genesis 3:20) â€Å"Now Deborah, a prophet, the wife of Lappidoth, was leading Israel at that time. † Oudges 4:4) God chose a woman, Deborah, to lead Israel.Qur'an The neutrality of this article is disputed. Relevant discussion may be found on the talk page. Please do not remove this message until the dispute is resolved. feminism, and Sex segregation and Islam The Qur'an, revealed to Muhammad over the course of 23 years, provide guidance to the Islamic community and modified existing customs in Arab society. From 610 and 661, known as the early reforms under Islam, the Qur'an introduced fundamental reforms to customary law and ntroduced rights for women in marriage, divorce and inheritance.By providing that the wife, not her family, would receive a dowry from the husband, which she could administer as her personal property, the Qur'an made women a legal party to the marriage contra ct. [citation needed] While in customary law inheritance was limited to male descendents, the Qur'an introduced rules on inheritance with certain fixed shares being distributed to designated heirs, first to the nearest female relatives and then the nearest male relatives. 22] According to Annemarie Schimmel â€Å"compared to he pre-lslamic position of women, Islamic legislation meant an enormous progress; the woman has the right, at least according to the letter of the law, to administer the wealth she has brought into the family or has earned by her own work. â€Å"[23] The general improvement of the status of Arab women included prohibition of female infanticide and recognizing women's full personhood. [24] Women were generally given greater rights than women in pre-lslamic Arabia[25][26] and medieval Europe. [27] Women were not accorded with such legal status in other cultures until centuries later. 28] According to Professor William Montgomery Watt, when seen in uch historical context, Muhammad â€Å"can be seen as a fgure who testified on behalf of women's rights. â€Å"[29] The Middle Ages According to English Common Law, which developed from the 12th century onward, all property which a wife held at the time of a marriage became a possession of her husband. Eventually English courts forbade a husband's transferring property without the consent of his wife, but he still retained the right to manage it and to receive the money which it produced.French married women suffered from restrictions on their legal capacity which were removed only in 1965. [30] In the 16th entury, the Reformation in Europe allowed more women to add their voices, including the English writers Jane Anger, Aemilia Lanyer, and the prophetess Anna Trapnell. English and American Quakers believed that men and women were equal. Many Quaker women were preachers. [31] Despite relatively greater freedom for Anglo-Saxon women, until the mid-19th century, writers largely assumed that a pat riarchal order was a natural order that had always existed. 32] This perception was not seriously challenged until the 18th century when Jesuit missionaries found matrilineality in native North American peoples. [33] 18th and 19th century Europe The Debutante (1807) by Henry Fuseli; The woman, victim of male social conventions, is tied to the wall, made to sew and guarded by governesses. The picture reflects Mary Wollstonecraft's views in A Vindication of the Rights of Woman, published in 1792. [34] Starting in the late 18th century, and throughout the 19th century, rights, as a concept and claim, gained increasing political, social and philosophical importance in Europe.Movements emerged which demanded freedom of religion, the abolition of slavery, rights for women, rights for those who did not own property and universal to political debates in both France and Britain. At the time some of the greatest thinkers of the Enlightenment, who defended democratic principles of equality and challenged notions that a privileged few should rule over the vast majority of the population, believed that these principles should be applied only to their own gender and their own race.The philosopher Jean Jacques Rousseau for example thought that it was the order of nature for woman to obey men. He wrote â€Å"Women do wrong to complain of the inequality of man-made laws† and claimed that â€Å"when she tries to usurp our rights, she is our First page of the Declaration of the Rights of Woman and the Female Citizen In 1791 he French playwright and political activist Olympe de Gouges published the Declaration of the Rights of Woman and the Female Citizen,[37] modelled on the Declaration of the Rights of Man and of the Citizen of 1789.The Declaration is ironic in formulation and exposes the failure of the French Revolution, which had been devoted to equality. It states that: â€Å"This revolution will only take effect when all women become fully aware of their deplorable condition, and of the rights they have lost in society'. The Declaration of the Rights of Woman and the Female Citizen ollows the seventeen articles of the Declaration of the Rights of Man and of the Citizen point for point and has been described by Camille Naish as â€Å"almost a parody†¦ f the original document†. The first article of the Declaration of the Rights of Man and of the Citizen proclaims that â€Å"Men are born and remain free and equal in rights. Social distinctions may be based only on common utility. † The first article of Declaration of the Rights of Woman and the Female Citizen replied: â€Å"Woman is born free and remains equal to man in rights. Social distinctions may only be based on common utility'.De Gouges expands the sixth article of the Declaration of the Rights of Man and of the Citizen, which declared the rights of citizens to take part in the formation of law, to: Australian women's rights were lampooned in this 1887 Melbourne Punch cartoon: A hypothetical female member foists her baby's care on the House Speaker â€Å"All citizens including women are equally admissible to all public dignities, offices and employments, according to their capacity, and with no other distinction than that of their virtues and talents†. De Gouges also draws attention to the fact that under French law women were fully punishable, yet denied equal rights. 8] Mary Wollstonecraft, a British writer and philosopher, published A Vindication of the Rights of Woman in 1792, arguing that it was the education and upbringing of women that created limited expectations.