Before talking about feminism, we must talk about the word patriarchy which refers to any form of social power given disproportionately to men. The word patriarchy literally means the rule of the Male or Father.

1. Feminism
krishonnatiyojana.com/several-types-of-feminism
Before talking about feminism, we must talk about the word patriarchy
which refers to any form of social power given disproportionately to men.
The word patriarchy literally means the rule of the Male or Father. The
structure of the patriarchy is always considered the power status of male,
authority, control of the male and oppression, domination of the man,
suppression, humiliation, sub-ordination and subjugation of the women.
Patriarchy originated from Greek word, pater (genitive from patris, showing
the root pater-meaning father and arche- meaning rule), is the
anthropological term used to define the sociological condition where male
members of a society tend to predominates in positions of power, the
more likely it is that a male will hold that position. The term patriarchy is
also used in systems of ranking male leadership in certain hierarchical
churches and Russian orthodox churches. Finally, the term patriarchy is
used pejoratively to describe a seemingly immobile and sclerotic political
order.
Exploitation which originates from Patriarchy
Understanding power relationship between men and women, women and
women, men and men, control of the head of the family on the rest of the
members.
1/13

2. To understand how the patriarchy concept works we have to examine two
interacting dimensions of social system. The formation of gendered
identities and the reproduction of gendered social structure. The first is
about socialization- how individuals are taught culturally appropriate
attitudes and behaviors. Families, schools, religious institutions and media
are important sources of this socialization. The second dimension is about
systemic or structural control: how practices and institutions keep gender
hierarchy in place by generating conformity and compliance. Moral and
intellectual control is affected through privileging certain belief system (e.g.
Myth, religion and even science). More direct social control is affected
through job markets, laws, governance and physical coercion.
From birth on, the way we are treated depends on our gender assignment,
and we learn in multiple ways how to adopt gender –appropriate
behaviors. There are few occasions or interactions where our patriarchy is
truly irrelevant; our names; clothes; games; rewards and punishments; the
attention we get, the subjects we study; the knowledge claims we make,
the jobs we work at, and the power we have are all profoundly shaped by
gender expectations. As individuals, we differ considerably in the extent to
which we conform to cultural expectations.. But none of us escape gender
socialization or the systemic efforts of gender inequality. Most significant it
is not only females but males as well who suffer from the rigid gender
roles.
Patriarchy Stereotypes And Dichotomies
Stereotypes are pictures in our heads that filter how we ‘see’. They are
composite images that attributes-often incorrectly and always too
generally- certain characteristics to whole groups of people. Thus groups
are seen as other want or expect to see them, not necessarily as they are.
The over simplification in stereotypes encourages us to ignore complexity
and contradictions that might prompt us to challenge the status quo. The
use of stereotypes suggests that particular behaviors are timeless and
inevitable. Generally, dominant patriarchy stereotypes depict men/
masculinity as “strong, independent, worldly, aggressive, ambitious, logical
and rough” and women /femininity as the opposite: “weak, dependent,
passive, naïve, not ambitious, illogical and gentle”. This exemplifies the
binary nature of models of gender, constructing man/ masculinity and
woman/ femininity as two poles of dichotomy- oppositions- that define
each other. Through this either or lens women are not simply different
from men: “women” is defined by what is “ not man” and characteristics of
femininity are those that are inappropriate to or contradict masculinity.
gender stereotypes interact with western patterns of thinking to
institutionalize a critical and typically conservative pattern in how we think
about, act upon, and therefore shape reality. In Cynthia Epstein’s word, “ no
aspect of social life- whether the gathering of crops, the ritual of religion,
2/13

3. the formal dinner party or the organization of government- is free from the
dichotomous thinking that casts the world in categories of ‘male’ and
‘female’.
An interaction of gender stereotypes, dichotomies, hierarchies, and
masculinism/ androcentrism powerfully filters our understanding of social
reality. Because we rarely question the dualism of male- female, we fail to
see how the male –dominated hierarchy of masculine- feminine is socially
constructed rather than natural recognizing the power of these filtering
devices is an important first step towards analyzing their effects accurately
and improving our knowledge of the world we both produce and produced
by.
Domestic violence is a hidden problem, but it can easily define the power
relationship between men and women. The term domestic violence include
psychological or mental violence; which can consist of repeated verbal
abuse; harassment; confinement and deprivation of physical, financial and
personal resources. The forms of violation may vary from one society and
culture to another. It is difficult to estimate the actual incidence of violence
in the household. Families, communities deny the problem, fearing that an
admission of its existence is an assault on the integrity of the family.
Victims are often reluctant to report that they have been violated; they may
fail to report abuse because they feel ashamed of being assaulted by their
husbands; they may be afraid; they may have a sense of family loyalty.
Violence within a household does not remain untouched by political
ideologies of violence and valour or cultural dimensions of caste. Histories
of rajput celebrations of violence against the self, for example, enter the
household not only through men’s violence against women, but women’s
violence against themselves through their understandings of sati (self –
immolation), which is not a historical issue alone, but a contemporary “real
choice” for women (sangari and vaid 1981, sunder ranjan 1993). Equally
caste is critically in the way it generates violence between women and men
as well as men.(Anandi and Jeyaranjan 2002). Social and cultural contexts
make the question of men’s role in violence a problematic issue, and one
that need to be located through a series of subjective, agentic position’s, as
perpetrators, victims, witnesses, and narrators of violence.
Domestic violence is also hazardous for family members or others who
seek to intervene, who may be hurt or killed by the abusive man. Children
in families where the wife is abused run the risk of being injured or killed
by the abuser if they become involved in an accident of violence, either by
chance or in an attempt to protect their mother. A research study suggests
that observing parental conflict and violence during childhood is
‘significantly predictive of serious adult personal crimes like assault,
attempted rape, attempted murder, kidnapping and murder. The origins of
violence are located in the social structure and the complex set of values
traditions, customs, habits and beliefs, which relate to gender inequality.
3/13

4. The victim of the violence is most frequently the woman and the
perpetrator the man and the structures of society act to confirm this
inequality.
Violence against women is an outcome of the belief, fostered in most
cultures, that men are superior and that the women with whom they live
are their possessions to be treated, as the men consider appropriate.
The dominant gender ideology fuses gender stereotypes with masculinist
beliefs about families, sexuality, divisions of labor, and constructions of
power and authority. The belief that men are by nature aggressive and
sexually demanding and women are naturally passive and sexually
submissive encourages other beliefs (man can’t help it, women actually
want it) that legitimate systemic sexual abuse. Ti “excuses” the pattern of
male rape behavior and controls the behavior of girls and women, who
attempt to avoid or diminish the effects of this violence. Although some
males are targets of assault because of their cultural choices, class, or
ethnicity, all females are threatened and therefore socially controlled by
virtue of simply being female in a masculinist world.
At the same time that “women are mothers by nature” and that “a women’s
place is in the home” legitimate society’s holding women disproportionately
responsible for child care, maintenance of family relations, and household
tasks while denying that is socially necessary work. Gender ideology may
promote women as physically strong and capable of backbreaking work
(e.g. slave women, frontier women), as competent to do men’s work (e.g.
Rosie the Riveter in world war II), as dexterous and immune to boredom
(e.g. electronic assembly industries), or as full-time housewives and
devoted mothers (e.g. post-war demands that women vacate jobs in favor
of returning soldiers and repopulate the nation). Ideologies are
reconfigured to suit the changing interests of those in power, not those
whose lives are most controlled by them.
Ideologies often couched in terms of biological determinism, positing
narrow genetics or biological causes for complex social behaviors. In the
real world, human behavior is always mediated by culture-by systems of
meaning and the values they incorporate. The role that biology actually
plays varies dramatically and can never be determined without reference
to cultural context. Ideological beliefs may exaggerate the role of biological
factors or posit biological factors where none need be involved.
Ideologies are most effective when most taken for granted. They resist
correction and critique by making the status quo appear natural, “the way
thing are”, not the result of human intervention and practice. Like
stereotypes, ideologies depoliticize what are in fact differences in power
that serve some more than others. Religion, myths, educational system,
advertising and the media are involved in reproducing stereotypes.
4/13

5. Ideologies that make the world we live in seen inevitable and, for some,
even desirable. The point is not that that world is as bad as it could be that
ideologies prevent us from seeing the world as it really is.
Our final point is that much of our behavior unintentionally reproduces
status quo inequalities. We cannot simply locate an enemy to blame for
institutional discrimination and its many consequences. Although there are
no doubt individuals who activity pursue discriminatory policies and the
perpetuation of injustice, few of us would identify with such a
characterization. Most of us believe in the possibilities of a better world
and variously engage in working towards it. But stereotypes and ideologies
play a particular role in shaping our expectations and behaviors. We begin
to be socialized into these beliefs systems early in life, as well before we
have the capacity to reflect critically on their implication for our own or
other’s lives. Because ideologies are supported and sustained by those
with power in our societies, there are powerful incentives for subscribing to
these belief systems-and negative consequences of not doing so, unless
something or someone prompts us to “see things differently”, these beliefs
system become unconscious assumptions.
They serve to reinforce the statuesque and blunt criticism of it. As such,
they involve all of us in the often-unintentional reproduction of social
hierarchies that are not in fact inevitable but transformable. If we are to
change the world, we have to change structures as well as how we think
about them. Understanding the role of stereotypes and ideologies is crucial
for both.
We need to address a dimension of relationships that patriarchy structure
often hides or mutes and look more closely at the every day practices of
men. There is a need to explore men’s perceptions of supportive practices.
Perhaps we need to ask whether men already have notions of supportive
practice “for” the family.
The term feminism explains political, cultural, and economic movements
that intend to authorize equal rights and legal guardians for women. In the
course of time, feminist activists have campaigned for affairs such as
women’s legal rights, especially in regard to contracts, property, and voting;
body integrity and autonomy; abortion and reproductive rights, including
contraception and prenatal care; protection from domestic violence, sexual
harassment, and rape; workplace rights, including maternity leave and
equal pay; and against all forms of discrimination women encounter.
Theoretical Approaches To Understand feminism
Liberal Feminist
Radical Feminist
Socialist Feminist
5/13

6. Liberal Feminist
Liberal feminism advocates equal rights for women .It was the first of the
feminism to develop, growing out of liberalism which originated in the
eighteenth century. Liberal feminist, who are most active in equal rights
movements; seek to eliminate these discrimination by eliminating the
emphasis on gender difference and replacing it with an emphasis on
sameness. They argue that women are equal to men because they are
essentially the same as men in regard to capacities for aggression,
ambition, strength and rationality.
Liberal feminist such as Mary Wollstonecraft (1792) in her book, A
Vindication of the Rights of Women and Betty Friedman in her
book, Feminine Mystique (1963) have tended to understand female
subordination in terms of the unequal distribution of rights and
opportunities in society. The ‘equal –right feminism’ is essentially reformist.
It is more concerned with the reform of the public sphere that is with
enhancing the legal and political status of women and improving their
educational and career prospects, then with recording ‘private’ or domestic
life. Mary Wollstonecraft was the first great philosopher of liberal feminism
arguing that equality of rights and opportunities should be extended to
women in all areas of life.
Although the first liberal philosophers were men, writing for and about
men and often assuming that women were irrational creatures and that
their irrationality was less than human, it was inevitable that educated
women would be inspired by this philosophy and recognize its relevance to
their own lives. Liberal feminists desire to free women from the oppressive,
patriarchal gender roles. They stress that patriarchy defines lives by placing
them in “women acceptable roles” that are in line with feminine ideals.
Classical liberal feminist want to overcome these obstacles by erasing
gender discriminatory laws and policies from the books, enabling women
to compete equally with men. Welfare liberals, on the other hand, want
society to believe that women should be eliminating socio economic and
legal barriers.
Unfortunately, liberal feminism has been able to concentrate only on the
legislation aspect in the fight against patriarchy. Critics argue that even
within its own terms liberal feminism has failed. They argue that women
have manifestly failed to gain real equality with men in the worlds of work
and politics, for the publicity received by a few token women conceals the
overwhelming predominance of men in positions of power and authority .
Despite their effort, women do not earn much and the goal of full legal
equality has not been met yet. Objections to liberal feminism from other
feminists are that it is basically reformist in nature are that it ignores the
realities of class and social oppression as well as the deeply entrenched
nature of patriarchy and it accepts male values rather than challenging
them from women centered perspective.
6/13

7. Radical Feminists
Radical feminist approach gender inequality quite differently from liberal
feminist. Rather than insisting that women are the same as men because
they share masculine capabilities, radical feminists celebrate feminine
traits and argue that men should adopt them. In fact radical feminist see
masculinity, with its emphasis on aggression and violence directed by men
against women and men, as the problem, not the solution for liberating
women and other subordinated groups.
Thus, a strategy of some radical feminists, often referred to as cultural
feminist, is to revalue previously denigrated aspect of femininity, making
them the norm to which all people should aspire in pursuit of a better
world.
Radical feminist is an approach to feminist thinking and action, which
maintains that the sex/ gender is the fundamental/ root cause of women’s
oppression (radical means of the roots). Radical in radical feminism is used
as an adjective, meaning the root; radical feminists seek the root cause of
women oppression. These concepts were first developed in the late sixties
as a significant part of the second wave feminism 1967, the first radical
women’s groups were formed in America the influenced by Maoist ideas
current, in left wing circles.
They came forward to express and share personal experience so as to
bring out their political implications and to develop a political strategy for
change. This approach is famous as ‘consciousness raising’. However,
originally, it was a self –consciously political strategy, based on the premise
that women’s problems were shared and they could only be ended by
collective political action. As new groups spread rapidly, the key message
was that, ‘personal is political’.
To radical feminists, women’s oppression is the most fundamental form of
oppression. It is the model for all other kinds of oppression. The attitudes
of men must be changed and a state of equality made manifest in the
power dynamic between men and women. Radical feminist theory provides
the basis for a women-centered understanding of the world. Radical
feminist theory tries to explore domination both at public and private
sphere. It seeks to analyze how it is maintained in order that it may be
successfully challenged.
Socialist Feminists
Combing the insights of radical feminism with Marxist analysis, Socialist
feminism is committed to the abolition of both class and gender. It aims to
overthrow the current social order to end all forms of exploitation, and
create a society in which maleness and femaleness are socially irrelevant.
7/13

8. Socialist feminists like to challenge the ideologies of capitalism and
patriarchy. Much like the views of radical feminist believe that although
class, race, ethnicity and region divide women, they all experience the
same oppression simply for being women. Socialist feminist believe that
the way to end this oppression is to put an end to class and gender.
Women must work side-by-side men in the political sphere. There must see
each other as equals in all sphere of life.
Socialist feminist encourage us to “think” rather than embrace, gender
dichotomies. In the process, work and welfare are redefined by expanding
the idea of work and exonerating the notion of welfare. The latter would
no longer be a system of meager handouts but a societal priority to
increase all people’s productivity in equitable, healthful, mutually
respectful and life-affirming ways.
Thus, socialist feminists are interested in undermining the power-over
system of capitalist patriarchy through empowerment. However, they
believe this can be accomplished best by a societal and global
redistribution of power, as opposed to placing their hopes in the
empowering capacity of feminine traits. As a result, socialist feminist are
most active in socialist revolutions and women’s economic movement s, on
welfare, women in development, and women in the ‘global factory’.
Through this socialist feminist, like radical feminist, have also criticized
state militaries. However, socialist, socialist feminists, tend to emphasize
that the military-industrial complex impoverishes women by extracting
resources from state and global economies that should go to meet basic
needs. Women entering the military in greater numbers will not change this
imbalance of resources between military and the civilian economy.
The central theme of socialist feminism is that patriarchy can only be
understood in the light of social and economic factors. The classic
statement of this argument was developed in Friedrich Engel’s, ‘the origins
of the family, private property and the state (1884). Engels (1820-95). The
life long friend and collaborator of Karl Marx suggested that the position of
women in society had fundamentally changed with the development of
capitalism and the institution of private property.
In pre-capitalist societies, family life had been communistic and ‘mother
right’- the inheritance of property and social position thorough the female
line- was widely observed. Capitalism, however, being based upon the
ownership of private property by men, had overthrown ‘mother right’ and
brought about what Engel called ‘the world historical defeat of the female
sex’. Like many subsequent socialist feminists, Engel believed the ‘female
oppression operated through the institution of the family. The first class
oppression that appears in history’. Engel argued ‘coincides with the
8/13

9. development of the antagonism between men and women in
monogamous marriage, the first class oppression coincides with that of
female sex by the male.
Engel believed that class exploitation is a deeper and more significant
process than sexual oppression. Women are oppressed not by men, but by
the institution of private property by capitalism. It also suggests that
women’s emancipation will be a by-product of a social revolution in which
capitalism is over thrown and replaced by socialism. Women seeking
liberation should therefore recognize that the ‘class war’. Hence feminist
should devote their energies to the labour movement rather than support
a separate and divisive women’s movement.
However, modern socialist feminists have found it increasingly difficult to
accept the primacy of class politics over sexual politics. For them, sexual
oppression is every bit as important as class exploitation.
Now with the change of time we have Post Modern Feminists which are
discussed below:-
Post Modern Feminists
Cultural Feminists
Eco Feminists
Black Feminists
Lesbian Feminists
Cultural Feminists
Cultural feminists seek to remove the negative connotations from such
feminine traits as passivity, nurturance, emotionalism, and dependence
and to redefine them more positively. Women’s purported passivity-
destructive if it keeps from acting politically against their oppression- is
positive to the degree that it promoted a desire for accommodation and
thus a nonviolent resolution of conflicts. Similarly, women’s supposed
proclivity to nurture- problematic when it comes to tying women exclusively
to reproductive labor- is positive as an ethic of care that extends to
children, the poor and victimized, and the planet as a whole. Indeed, radical
feminist generally argue that the near worship of masculine rationality has
promoted an instrumentalism that threatens the very life of the planet and
its inhabitants.
Cultural feminists women’s greater tendency towards emotion and
intuition offset this rationalistic calculus that has no feeling for life and,
thus, no concern for the destructiveness of instrumentalism.
Eco Feminism
9/13

10. Some feminists have been concerned to connect their ideas with an
environmentist outlook, developing the perspective of eco-feminism. These
thinkers, and associated activists groupings, argue that the domination of
nature is the product of the same masculine drives that result also in the
subordination of women. The presentation of nature as embodying
feminine traits that require male guidance is certainly a familiar element
within contemporary culture. Some economic feminists embrace the
notion of women as being, who, for biological reasons, are closer to the
rhythms and ways of the natural world, and celebrate the ideal of the earth
mother. (Warren 1994; collard and contrucci, 1988). Within academic
feminism, eco-feminism has led to the reconfiguration of the concept of
patriarchal control, so that it incorporates too the impulse to exploit the
natural environment.
Eco-feminism is a relatively unusual position within the women’s
movement, it does draw attention to several intellectual and political
overlaps between feminism and ecologism. Both remain suspicious about
the processes and institutions of the conventional political world, and the
social movement’s, which have given rise to these ideologies, have
developed an ethos of grass roots, peaceful and spontaneous protest. On
the other hand, some feminists believe that eco-feminism is problematic
because they suspect that the ideal of the earth mother is a variant of
patriarchal views of women.
The idea that feminism offers a distinctive and valuable approach to green
issues has grown to such a point that ecofeminsim has developed into one
of the major philosophical schools of environmentalists thought. Its basic
theme is that ecological destruction has its origins in patriarchy: nature is
under threat not from human kind but from men and the institutions of
male power. Perhaps the newest form of women’s political action is in the
area of saving the environment, from the tree-hugging Chipko movement
in India to the tree-planting greenbelt movement in Kenya and the nature
worshiping eco feminist movement in North America, women are join the
move to stop the rape of mother earth. For third world rural women saving
the environment is crucial to their economic survival. As the primary food,
fuel, and water gatherers, these women have particularly strong interest in
reversing deforestation, desertification, and water pollution.
Black Feminism
The black feminist movement grew out of, and in response to, the black
liberation movement and the women’s movement. In an effort to meet the
needs of black women who felt they were being racially oppressed in the
women’s and sexually oppressed in the black liberation movement, the
black feminist movement was formed. All too often, ‘black’ was equated
with black men and ‘women’ was equated with white women. As a result,
black women were an invisible group whose existence and needs were
10/13

11. ignored. The purpose of the movement was to develop theory which could
adequately address the way race, gender, and class were interconnected in
their lives and to take action to stop racist, sexist, and classist
discrimination. Black women who participated in the black liberation
movement and the women’s movement were often discriminated against
sexually and racially. Although neither all the black men nor all the white
women in their respective movements were sexist and racist, enough of
those with powerful influence were able to make the lives of the black
women in these groups almost unbearable. This section investigates the
treatment of black women in these two movements and aims to show how,
due to the inability of black men and white women to acknowledge and
denounce their oppression of black women, the movement were unable to
meet the needs of black women and prompted the formation of the black
feminist movement, which though it had been gathering momentum for
sometime, marks its “birth” with the 1973 founding of the national black
feminist organization in New York.
Lesbianism
It is incorrect to assume that lesbianism was identified solely with radical
feminism, since many contemporary feminists have endorsed it as an
option even if they themselves choose to be heterosexual. For example, at
its 1971 national conference the national organization for women formally
acknowledged “the oppression of lesbians as a legitimate concern of
feminism”still by the mid 1970s radical feminists had come to view
Lesbianism as a political statement against the oppression by men of
women in general, and of alternative-life style women in particular.
Charlotte Bunch commented on the political aspects of Lesbianism/
feminism in The Furies, a network paper started in 1972 by a Lesbian
collective as follows: “the Lesbian has recognized that giving support and
love to men over women perpetuates the system that oppresses her……
women identified Lesbianism is, then, more than a sexual preference, it is a
political choice . The new group drew national attention by taking the
position that lesbianism was the purest expression of feminism. The group
articulated its ideology in “ the woman identified woman”, now one of the
definitive position papers on contemporary lesbianism feminism. In it
radical lesbians stated: “As the source of self-hate and the lack of real self
are rooted in our male-given identity, we must create a new sense of self …
it is the primacy of women relating to women, of women creating a new
consciousness of and with each other which is at the heart of women’s
liberation”.
Lesbians themselves spearheaded drives to create alternative living
patterns to “help us learn about ourselves and about better ways of living”.
11/13

12. Elements of separatism and communalism, including work collectives,
seemed to coalesce around many of the characteristic features of radical
feminism: female autonomy and self sufficiency, freedom from patriarchy
dominance, various anti male perspectives, lesbian unity, consciousness-
raising tactics and the notion of women as an oppressed class. Inherent in
these theories was the belief that association with men of any plane
corrupts women; to wit women must define their identity as human beings
through contact with others of their sex only. Consequently, liberation
could be achieved solely within unorthodox living and working
arrangements.
Feminist past is divided into three waves:-
The first wave, occurring in the 19th and early 20th century, was
primarily concerned with women’s right to vote. The second wave, at
its height in the 1960s and 1970s, refers to the women’s liberation
movement for equal legal and social rights. The third wave, beginning
in the 1990s, refers to a continuation of, and a reaction to, second-
wave feminism.
First-wave feminism promoted equal contract and property rights for
women, opposing ownership of married women by their husbands. By the
late 19th century, feminist activism was primarily focused on the right to
vote. American first-wave feminism ended with passage of the 19th
Amendment to the US Constitution in 1919, granting women voting rights.
Second-wave feminism of the 1960s-1980s focused on affairs of
equality and discrimination. The second-wave slogan, “The Personal
is Political,” identified women’s cultural and political inequalities as
inextricably linked and encouraged women to understand how their
personal lives reflected sexist power structures. Betty Friedan was a
key player in second-wave feminism. In 1963, her book The Feminine
Mystiquecriticized the idea that women could find fulfillment only
through childrearing and homemaking. According to Friedan’s New
York Times obituary, her book “ignited the contemporary women’s
movement in 1963 and as a result permanently transformed the
social fabric of the United States and countries around the world”
and “is widely regarded as one of the most influential nonfiction
books of the 20th century.” Friedan hypothesizes that women are
victims of false beliefs requiring them to find identity in their lives
through husbands and children. This causes women to lose their own
identities in that of their family.
Third-wave feminism began in the early 1990s, responding to
anticipated collapse of the second wave and to the reaction against
second-wave initiatives. This ideology seeks to challenge the
definitions of femininity that grew out of the ideas of the second-
wave, arguing that the second-wave over-emphasized experiences of
upper middle-class white women. The third-wave sees women’s lives
12/13

13. as intersectional, demonstrating how race, ethnicity, class, religion,
gender, and nationality are all significant factors when discussing
feminism. It examines affairs related to women’s lives on an
international basis.
Also in this new era of working women we’ve got a new wave of feminism in
which the primary issues women fight for today are fueled by the previous
battles of the women before them –shattering glass ceilings, reproductive
rights, as well as new issues brought into the spotlight, such as campus
rape, workplace discrimination and sexual harassment.
Empowered by the constant connectivity of the Internet and the strength
of the #MeToo movement, a new wave of feminists are speaking out in
record numbers against discrimination. A new era for feminism has begun,
full of passion, social-influencing power, and demanding change.
13/13