Historical FeminismArticles

UN Women discusses the Gender Snapshot 2025 through poverty, care, technology and public investment.

The 1969 manifesto turns personal experience into collective politics, exposing tensions within women’s unity.

Xiang Jingyu connects marriage choice, education finance and collective childcare, asking what institutions make women's self-determination possible.

Hiratsuka connects women's creative freedom to spiritual attention, domestic work and a shared publishing institution, without resolving the tensions between them.

He-Yin Zhen asks who benefits when men grant women freedom, connecting domestic service, class and the limits of representation.

In this 1904 address, Qiu Jin links footbinding, marriage, education and women’s self-reliance to late-Qing politics, while exposing the tension between national renewal and women’s freedom.

De Cleyre connects censorship, marital coercion and economic dependence with the social training of gender.

At an 1866 women’s rights convention, Frances Ellen Watkins Harper argues that voting rights matter but cannot by themselves secure equality. Black women face racial and gendered exclusion at once, and cannot be told to wait.

The 1848 declaration links marriage, wages, voting and sexual morality, while revealing hierarchies that persist within the language of universal rights.

In an 1832 Boston address, Maria W. Stewart uses Christian rhetoric to call Black women and men toward learning and public participation while exposing how racialized labour restricts Black women’s opportunities.

Olympe de Gouges recasts revolutionary rights language in 1791 to ask why women remain outside citizenship, public speech and legal equality. This reading follows the declaration’s form and its historical limits.

In her 1691 reply to Sor Filotea, Sor Juana uses autobiography, theology and classical learning to defend women’s study. This reading keeps the convent setting, her elite position and the argument’s limits in view.