Feminist in the context of "Social integration"

Jean-Paul Charles Aymard Sartre (/ˈsɑːrtrə/, US also /ˈsɑːrt/; French: [saʁtʁ]; 21 June 1905 – 15 April 1980) was a French philosopher, playwright, novelist, screenwriter, political activist, biographer, and literary critic, considered a leading figure in 20th-century French philosophy and Marxism. Sartre was one of the key figures in the philosophy of existentialism (and phenomenology). His work has influenced sociology, critical theory, post-colonial theory, and literary studies. He was awarded the 1964 Nobel Prize in Literature despite attempting to refuse it, saying that he always declined official honors and that "a writer should not allow himself to be turned into an institution."

Sartre had an open relationship with prominent feminist and fellow existentialist philosopher Simone de Beauvoir. Together, Sartre and de Beauvoir challenged the cultural and social assumptions and expectations of their upbringings, which they considered bourgeois, in both lifestyles and thought. The conflict between oppressive, spiritually destructive conformity (mauvaise foi, literally, 'bad faith') and an "authentic" way of "being" became the dominant theme of Sartre's early work, a theme embodied in his principal philosophical work Being and Nothingness (L'Être et le Néant, 1943). Sartre provided an introduction to his philosophy in his work Existentialism Is a Humanism (L'existentialisme est un humanisme, 1946), originally presented as a lecture.

The Paris Commune (French: Commune de Paris, pronounced [kɔ.myn də pa.ʁi]) was a French revolutionary government that seized power in Paris on 18 March 1871 and controlled parts of the city until 28 May 1871. During the Franco-Prussian War of 1870–71, the French National Guard had defended Paris, and working class radicalism grew among its soldiers. Following the establishment of the French Third Republic in September 1870 (under French chief-executive Adolphe Thiers from February 1871) and the complete defeat of the French Army by the Germans by March 1871, soldiers of the National Guard seized control of the city on 18 March. The Communards killed two French Army generals and refused to accept the authority of the Third Republic; instead, the radicals set about establishing their own independent government.

The Commune governed Paris for two months, promoting policies that tended toward a progressive, anti-religious system, which was an eclectic mix of many 19th-century schools of thought. These policies included the separation of church and state, self-policing, the remission of rent, the abolition of child labor, and the right of employees to take over an enterprise deserted by its owner. The Commune closed all Catholic churches and schools in Paris. Feminist, communist, old-style social democracy (a mix of reformism and revolutionism), and anarchist/Proudhonist currents, among other socialist types, played important roles in the Commune.

First-wave feminism was a period of feminist activity and thought that occurred during the 19th and early 20th century throughout the Western world. It focused on legal issues, primarily on securing women's right to vote. The term is often used synonymously with the kind of feminism espoused by the liberal women's rights movement with roots in the first wave, with organizations such as the International Alliance of Women and its affiliates. This feminist movement still focuses on equality from a mainly legal perspective.

The term first-wave feminism itself was coined by journalist Martha Lear in a New York Times Magazine article in March 1968, "The Second Feminist Wave: What do these women want?" First-wave feminism is characterized as focusing on the fight for women's political power, as opposed to de facto unofficial inequalities. The first wave of feminism generally advocated for formal equality, while later waves typically advocated for substantive equality. The wave metaphor is well established, including in academic literature, but has been criticized for creating a narrow view of women's liberation that erases the lineage of activism and focuses on specific visible actors. The term "first-wave" and, more broadly, the wave model have been questioned when referencing women's movements in non-Western contexts because the periodization and the development of the terminology were entirely based on the happenings of Western feminism and thus cannot be applied to non-Western events in an exact manner. However, women participating in political activism for gender equity modeled their plans on western feminists demands for legal rights. This is connected to the Western first-wave and occurred in the late 19th century and continued into the 1930s in connection to the anti-colonial nationalist movement.

The gay liberation movement was a social and political movement of the late 1960s through the mid-1980s in the Western world, that urged lesbians and gay men to engage in radical direct action, and to counter societal shame with gay pride. In the feminist spirit of the personal being political, the most basic form of activism was an emphasis on coming out to family, friends, and colleagues, and living life as an openly lesbian or gay person.

The Stonewall Inn in the gay village of Greenwich Village, Manhattan, New York City, was the site of the June 1969 Stonewall riots, and became the cradle of the modern LGBTQ rights movement, and the subsequent gay liberation movement. Early in the seventies, annual political marches through major cities, (usually held in June, originally to commemorate the yearly anniversary of the events at Stonewall) were still known as "Gay Liberation" marches. Not until later in the seventies (in urban gay centers) and well into the eighties (in smaller communities) did the marches begin to be called "gay pride parades". The movement involved the lesbian and gay communities in North America, South America, Western Europe, Australia and New Zealand.

Inclusive language is a language style that seeks to avoid expressions that its proponents perceive as expressing or implying ideas that are sexist, racist, or otherwise biased, prejudiced, or insulting to particular group(s) of people; and instead uses language intended by its proponents to avoid offense and fulfill the ideals of egalitarianism, social inclusion and equity. Its aim is bias-free communication, that attempts to be equally inclusive of people of all ethnicities, gender identities, sexual orientations, religious affiliations, abilities, and ages by communicating in a way that makes no assumptions about the receiver of such communication.

Its supporters argue that language is often used to perpetuate and spread prejudice and that creating intention around using inclusive language can help create more productive, safe, and profitable organizations and societies. The term "political correctness" is sometimes used to refer to this practice, either as a neutral description by supporters, by commentators in general, or with negative connotations by its opponents. Inclusive language is promoted as a matter of public policy in many countries and international organizations as well as corporations. Use of gender-neutral terminology has been controversial in languages where "all grammar is gendered", such as Spanish, French, Italian, Portuguese, and German; some areas have banned its use. Anti-gender movements, including actors identifying as gender-critical, have increasingly targeted inclusive language, especially in contexts where it affirms trans and non-binary identities. Scholars have described this resistance as part of a broader ideological backlash, often rooted in essentialist and binary notions of sex and gender, and aimed at policing language to delegitimize gender diversity.

Alice Stokes Paul (January 11, 1885 – July 9, 1977) was an American Quaker, suffragette, suffragist, feminist, and women's rights activist, and one of the foremost leaders and strategists of the campaign for the Nineteenth Amendment to the United States Constitution, which prohibits sex discrimination in the right to vote. Paul initiated, and along with Lucy Burns and others, strategized events such as the Woman Suffrage Procession and the Silent Sentinels, which were part of the successful campaign that resulted in the amendment's passage in August 1920.

Paul often suffered police brutality and other physical abuse for her activism, always responding with nonviolence and courage. She was jailed under terrible conditions in 1917 for participating in a Silent Sentinels protest in front of the White House, as she had been several times during earlier efforts to secure the vote for women in the United Kingdom.

Conscription, sometimes called "the draft", is the compulsory enlistment of people in a national service, most often a military service. Men have been subjected to military drafts in most cases. Currently only four countries conscript women and men on the same formal conditions: Norway, Sweden, Denmark and the Netherlands (in the latter conscription is suspended during peacetime).

Opponents of discrimination against men, including some feminists, have criticized military conscription, or compulsory military service, as sexist. They regard it as discriminatory to compel men, but not women, into military service. They say conscription of men normalizes male violence, conscripts are indoctrinated into sexism and violence against men, and military training socializes conscripts into patriarchal gender roles.

A Vindication of the Rights of Woman: with Strictures on Political and Moral Subjects, is a 1792 feminist essay written by British philosopher and women's rights advocate Mary Wollstonecraft (1759–1797), and is one of the earliest works of feminist philosophy.

In this essay, Wollstonecraft responds to those educational and political theorists of the eighteenth century who did not believe women should receive a rational education. She argues that women ought to have an education commensurate with their position in society, claiming that women are essential to the nation because they educate its children and because they could be "companions" to their husbands, rather than mere wives. Instead of viewing women as ornaments to society or property to be traded in marriage, Wollstonecraft maintains that they are human beings deserving of the same fundamental rights as men.

Transnational feminism refers to both a contemporary feminist paradigm and the corresponding activist movement. Both the theories and activist practices are concerned with how globalization and capitalism affect people across nations, races, genders, classes, and sexualities. This movement asks to critique the ideologies of traditional white, classist, western models of feminist practices from an intersectional approach and how these connect with labor, theoretical applications, and analytical practice on a geopolitical scale.

The term "transnational" is reaction and the rejection of terms like "international" and "global" feminism. Transnational feminists believe that the term "international" puts more emphasis on nation-states as distinct entities, and that "global" speaks to liberal feminist theories on "global sisterhood" that ignore Global Majority women and women of color's perspectives on gender inequality and other problems globalization inherently brings.