Best 3209 quotes in «feminism quotes» category

The woman leads a twofold existence indeed, the depth of her social ostracism being equally only by her stoic endurance. To live in harmony with the society of man, to conform with men's demands, she resigns herself to a self-effacement that is demeaning, she sacrifices herself.

The woman glares at him and, after taking a breath, forges on. "One other issue I'd like to raise is how you have authors here separated by sex." "Yes, that's right. The person who was in charge before us cataloged these and for whatever reason divided them into male and female. We were thinking of recataloging all of them, but haven't been able to as of yet." "We're not criticizing you for this," she says. Oshima tilts his head slightly. "The problem, though, is that in all categories male authors are listed before female authors," she says. "To our way of thinking this violates the principle of sexual equality and is totally unfair." Oshima picks up her business card again, runs his eyes over it, then lays it back down on the counter. "Ms. Soga," he begins, "when they called the role in school your name would have come before Ms. Tanaka, and after Ms. Sekine. Did you file a complaint about that? Did you object, asking them to reverse the order? Does G get angry because it follows F in the alphabet? Does page 68 in a book start a revolution just because it follows 67?" "That's not the point," she says angrily. "You're intentionally trying to confuse the issue." Hearing this, the shorter woman, who'd been standing in front of a stack taking notes, races over. "Intentionally trying to confuse the issue," Oshima repeats, like he's underlining the woman's words. "Are you denying it?" "That's a red herring," Oshima replies. The woman named Soga stands there, mouth slightly ajar, not saying a word. "In English there's this expression red herring. Something that's very interesting but leads you astray from the main topic. I'm afraid I haven't looked into why they use that kind of expression, though." "Herrings or mackerel or whatever, you're dodging the issue." "Actually what I'm doing is shifting the analogy," Oshima says. "One of the most effective methods of argument, according to Aristotle. The citizens of ancient Athens enjoyed using this kind of intellectual trick very much. It's a shame, though, that at the time women weren't included in the definition of 'citizen.'" "Are you making fun of us?" Oshima shakes his head. "Look, what I'm trying to get across is this: I'm sure there are many more effective ways of making sure that Japanese women's rights are guaranteed than sniffing around a small library in a little town and complaining about the restrooms and the card catalog. We're doing our level best to see that this modest library of ours helps the community. We've assembled an outstanding collection for people who love books. And we do our utmost to put a human face on all our dealings with the public. You might not be aware of it, but this library's collection of poetry-related material from the 1910s to the mid-Showa period is nationally recognized. Of course there are things we could do better, and limits to what we can accomplish. But rest assured we're doing our very best. I think it'd be a whole lot better if you focus on what we do well than what we're unable to do. Isn't that what you call fair?

The woman leant forward, her eyes flashing, a smile both triumphant and tender curving her mouth. "You are *my* daughter," she said. "Can there be any doubt that you will be brilliant -- audacious -- and free?" The vision disappeared. She had been so vital, so overflowing with life and energy, that her going seemed to leave the room dark.

The woman who realizes that she is bound by a million Lilliputian threads in an attitude of impotence and hatred masquerading as tranquility and love has no option but to run away, if she is not to be corrupted and extinguished utterly.

...the women of this nation in 1876, have greater cause for discontent, rebellion and revolution than the men of 1776.

The woman who refuses to see her sexual organs as mere wood chips, designed to make the man's life more comfortable, is in danger of becoming a lesbian--an active, phallic woman, an intellectual virago with a fire of her own .... The lesbian body is a particularly pernicious and depraved version of the female body in general; it is susceptible to auto-eroticism, clitoral pleasure and self-actualization.

The word feminism has become synonymous with man-hating when in fact it has more to do with women than men.

The Women’s March had restored my faith as I am sure it has introduced the young generation to the new wave of feminism. A feminist movement that was made up of both sexes and all ages and creeds, one that did away with the arguments and stood arm in arm for a greater cause, a cause which the Arab media did not wish to project.

The world doesn't need a good woman who is meekly obedient to the uncivilized social norms that advocate female inferiority. The world needs those bad women who can think for themselves, to break the primeval norms of the society that consistently drag the human civilization back to the stone-age.

The world is full of problems and I bet you the problems will continue to exist but what will make you relevant to the world is when you have answers to the questions the world asks. You can only be useful when you have the answers to the questions of the world. The best way you provide solutions and answers to those challenges is through wisdom.

The world moves on so fast, and we lose all chance of being the women our mothers were; we lose all understanding of what shaped them.

The world's last prison will be simply a hospital for moral incurables.

[...] the world's notorious indifference. It does not ask people to write poems and novels and hostories; it does not need them. It does not care whether Flaubert finds the right word or whether Carlyle scrupulously verifies this or that fact [...] The world did not say to her as it said to them, Write if you choose; it makes no difference to me. The world said with a guffaw, Write? What's the good of your writing?

They are talking about how we can't trust the faded women, women who can't be touched but can stand on the earth, which means they must be lying about something, they must be deceiving us somehow.

They always always understimate women

They’d been shielded from every imaginable threat since birth, bound in car seats, topped with bicycle helmets, and slathered in 35 SPF sunscreen to protect their fair skin, and yet I knew, deep down, I was helpless to protect them from the unimaginable dangers, the ones where young women ended up as body dumps by the side of the road.

[The Yellow Wallpaper] was not intended to drive people crazy, but to save people from being driven crazy, and it worked.

They focused a large amount of their wrath on people trying to add dialogue about feminism and diversity in gaming, condemning them as “Social Justice Warriors.” (That label was always so weird to me, because how is that an insult? “Social Justice Warrior” actually sounds pretty badass.)

They [feminists] share the instinct for tyranny and destruction - and they are filled with self-loathing. In the end, leftist feminists yearn to submit to, and submerge themselves within, a despotic monolith. Because they despise their own society and are bent on its destruction, they cannot concede that adversarial cultures may be more evil, because that would legitimize their own host society - and they can't allow that. It would rob them of the moral indignation -- and the identity of being victims -- that lies at the foundation of their politics of hate.

They do not fear the men beneath the tree; They pace in sleek chivalric certainty.

They inhabited a lost world of splendour and brutality, a world dominated by religious change, in which there were few saints.

They'll say you are bad or perhaps you are mad or at least you should stay undercover. Your mind must be bare if you would dare to think you can love more than one lover.

They said she was cruel because she’d been harmed in the past. They claimed she was cold because she just hadn’t met the right fellow to warm her. Anything to soften her edges and sweeten her disposition—and what was the fun in that? Zoya’s company was like strong drink. Bracing— and best to abstain if you couldn’t handle the kick.

They say, "Why do you call God 'She'?" Eve says, "God is neither woman nor man but both these things. But now She has come to show us a new side to Her face, one we have ignored for too long." They say, "But what about Jesus?" Eve says, "Jesus is the son. But the son comes from the mother. Consider this: which is greater, God or the world?" They say, for they have learned this already from the nuns, "God is greater, because God created the world." Eve says, "So the one who creates is greater than the thing created?" They say, "It must be so." Then Eve says, "So which must be greater, the Mother or the Son?

They say they give their women more freedom, but there's still the impression that the freedom was theirs to 'give' in the first place.

They say women have no conscience about laws, don't they?" Mrs MacAvelly suggested. "Why should we?" answered her friend. "We don't make 'em– nor God– nor nature. Why on earth should we respect a set of silly rules made by some men one day and changed by some more the next?

They think the recipe for a 'home-maker' is- a woman who isn't smart enough, lacks skills and above all isn't ambitious enough! Well she is every bit as smart as the woman who puts on a suit to go to work in a man's world to prove- times have changed! She is every bit as intelligent!

They’ve been lying from the start. From the first time we read the words ‘once upon a time,’ we’re fed the idea that these girls—these gorgeous, demure, singing-with-the-wildlife girls—get a happy ending. And I get it. Poor thing had to do some chores around the house, fine. But the idea that she needs a magic old lady to come down and skim off the dirt so the prince will see her beauty? That’s ridiculous. Maybe she should have been working on her lockpicking skills instead of serenading squirrels. She could have busted out, hitched a ride to the castle, and impressed the prince with her safe-cracking prowess. Sorry, magic-fairy lady. She didn’t need your help.

They wanted their girls to be safe. To do what they had to do to conform, to defer, to survive, to grow up. They wanted their girls never to grow up. Never to stop burning. They wanted their girls to say fuck it, to see through the lies, to know their own strength. They wanted their girls to believe the things could be different this time, and they wanted it to be true. They wondered, sometimes, if they'd made a mistake. If it was dangerous, taming the wild, stealing away the words a girl might use to name her secret self. They wondered at the consequences of teaching a girl she was weak instead of warning her she was strong. They wondered, if knowing was power, what happened to power that refused to know itself; they wondered what happened that couldn't be satisfied, to pain that couldn't be felt, a rage that couldn't be spoken.

They were from different generations, culture, nations. But even these things did not divide them so much as their separate conceptions of what it meant to be a woman.

They wondered at the consequences of teaching a girl she was weak instead of warning her she was strong.

They would be shocked if they could see the other women in London: automechanics with grease in their hair, fisherwomen in from te coast with tatooed arms.

They would neither join a different denomination nor leave the church altogether. Irene Q. Brown's chapter is a study of the kind of woman who has absented herself from church attendance but contributes her service to church projects in a spirit of devotional activity. Denominational loyalty has often been achieved through a kind of ironic accommodation on the part of women, a conscious willingness to shut their eyes and ears to certain aspects of church life that men dominate, and to develop their own forms of institutional expression, confident, rightly or wrongly, that they represent the true church in fact if not instrumentally.

They were sorting, or classifying. It's easy-anyone dressed funny is the enemy, especially if they reject your supremacy or do not acknowledge school as entertainment. If the enemy tries to look like you and act like you, only in more affordable clothes, that person is still the enemy, only of a more contemptible, less terrifying variety-

They would neither join a different denomination nor leave the church altogether. Irene Q. Brown's chapter is a study of the kind of woman who has absented herself from church attendance but contributes her service to church projects in a spirit of devotional activity. Denominational loyalty has often been achieved through a kind of ironic accommodation on the part of women, a conscious willingness t

Thinking of others isn't a problem as long as you don't fall into the trap of giving and never asking for anything in return from the people you're networking with.

Thirty years on, femininity is still compulsory for women—and has become an option for men—while genuine femaleness remains grotesque to the point of obscenity. Meanwhile, the price of the small advances we have made towards sexual equality has been the denial of femaleness as any kind of a distinguishing character.

This [ban bossy] campaign is indicative of one of the main problems with feminism today -- the idea that women are victims in need of more and more special protection.

This book is about how anger works for men in ways that it does not for women, how men like both Donald Trump and Bernie Sanders can wage yelling campaigns and be credited with understanding--and compellingly channeling--the rage felt by their supporters while their female opponents can be jeered and mocked as shrill for speaking too loudly of forcefully into a microphone.

This defines the task of feminism not only because male dominance is perhaps the most pervasive and tenacious system of power in history, but because it is metaphysically near perfect. Its point of view is the standard for point-of-viewlessness, its particularity the meaning of universality. Its force is exercised as consent, its authority as participation, its supremacy as the paradigm of order, its control as the definition of legitimacy. In the face of this, feminism claims the voice of women's silence, the sexuality of women's eroticized desexualization, the fullness of "lack", the centrality of women's marginality and exclusion, the public nature of privacy, the presence of women's absence. This approach is more complex than transgression, more transformative than transvaluation, deeper than mirror-imaged resistance, more affirmative than the negation of negativity. It is neither materialist nor idealist; it is feminist. Neither the transcendence of liberalism nor the determination of materialism works for women. Idealism is too unreal; women's inequality is enforced, so it cannot simply be thought out of existence, certainly not by women. Materialism is too real; women's inequality has never not existed, so women's equality never has. That is, the equality of women to men will not be scientifically provable until it is no longer necessary to do so... If feminism is revolutionary, this is why.

This is a woman who didn’t want her viewpoints challenged, nor to see the views of the half of the world that comprises men. Her assumption is that all male authors are sexist and that their books distort the views of women....that’s bigoted and despicable: the form of feminism that sees men as the enemy from the outset, and seeks to reinforce that prejudice by reading only books that keep her in her safe space.....The future, in both life and books, is men and women together, with a mutual understanding that can come only from learning about each other’s thoughts. [About Caitlin Moran's sexist statement that girls shouldn't read any books written by men.]

This is a battle that we will win. Because women are wittier, brighter, stronger and braver than a misogynistic and patriarchal world has given us credit for.

This idea that women will “change the culture” of any given industry is an easy lie to buy into. Even if women go in with good intentions, good intentions are nothing against the system. The system is older than you. It has absorbed more venom than you can ever hope to emit. You will not even slow it down. In order to gain entry, you will have to exhibit the characteristics of the patriarchs who built it. In order to advance, you will have to mimic their behavior, take on their values. Their values are power, the love of power, and the display of power. By then, you are part of their culture.

This inequality, this pattern of casual intrusion whereby women could be leered at, touched, harassed and abused without a second thought, was sexism: implicit, explicit, commonorgarden and deeprooted sexism, pretty much everywhere you'd care to look. And if sexism means treating people differently or discriminating against them purely because of their sex, then women were experiencing it on a near-daily basis.

This is not a men vs women issue. It’s about people vs prejudice.

This is just another reason for these “women” (and I use the term loosely) to be gross and obscene and call it a “political statement.” It’s not helpful. If anything, it’s demeaning and insulting to women who think with more than our genitals and who are concerned with issues bigger than our ladyparts. But by all means, keep acting the fool. All you’re doing is exposing yourselves for what you really are. The rest of us want no part of your nonsense.

This is the picture of a woman cast in the role of a learner, a pupil, even a rabbinic student. Quite obviously this is a prohibited role for women in those days and in that culture. Yet Jesus affirms Mary in that role. Martha, however, rebukes her. Martha demands that Jesus order Mary to abandon the pupil role for the more acceptable domestic role of assisting with the dinner preparations. Jesus supports Mary and defends her consciousness-raising act by stating that she has elected a higher choice.

This equation of empowerment and liberation with sexual objectification is now seen everywhere, and is having a real effect on the ambitions of young women. [...] When we talked about empowerment in the past, it was not a young woman in a thong gyrating around a pole that would spring to mind, but the attempts by women to gain real political and economic equality.

This fear of maleness that they inspire estranges men from every female in their lives to greater or lesser degrees, and men feel the loss. Ultimately, one of the emotional costs of allegiance to patriarchy is to be seen as unworthy of trust.

This FEMINIST Goes Hard.