There are people who believe that we do not need feminism today, but nothing

could be further from the truth. Women have struggled for equality and against
oppression for centuries, and although some battles have been partly won - such
as the right to vote and equal access to education – women are still
disproportionally affected by all forms of violence and by discrimination in every
aspect of life.

It is true that in some areas and on certain issues, there have been improvements: for example, in
Saudi Arabia women were allowed, for the first time, to vote and run for office in 2015(!).
However, on other issues there has been little or no progress: for example, there have been
insignificant reductions in cases of violence against women. Women continue to receive lower
pay for the same work as men in all parts of the world; there are still countries that do not have
laws against marital rape and still allow child brides, and practices such as 'honour' killings and
female genital mutilation still exist.
Jokes about feminism and stereotypes about feminists persist, and many of these are also
homophobic and assume that being lesbian is something ‘bad’. In fact, being a feminist is not
something particular to any sex or gender: there are women and men who consider themselves
feminists, some are gay or lesbian, some heterosexual, bisexual or transgender - and some may
identify differently.
The concept of feminism reflects a history of different struggles, and the term has been
interpreted in fuller and more complex ways as understanding has developed. In general,
feminism can be seen as a movement to put an end to sexism, sexist exploitation, and
oppression and to achieve full gender equality in law and in practice.

Women’s movements and the history of feminism

There have been many extraordinary women who have played an important role in local or world
history, but not all of these have necessarily been advocates of women’s issues. The women’s
movement is made up of women and men who work and fight to achieve gender equality and to
improve the lives of women as a social group. In most societies, women were traditionally
confined to the home as daughters, wives and mothers, and we are often only aware of women in
history because of their relation to famous men. Of course many women throughout history did
in fact play an important role in cultural and political life, but they tend to be invisible. An
organised women’s movement only really started in the 19th century, even though women
activists and the struggle for equality have always been part of all human societies.
One of the early pioneers, who thought and wrote about women as a group, is the Italian writer
Christine de Pizan, who published a book about women’s position in society as early as 1495.
Christine de Pizan wrote about books she had read by famous men, who wrote books about the
sins and weaknesses of girls and women, and questioned whether women were really human
beings at all, or whether they were more similar to animals. Christine de Pizan’s work offers a
good example of the early stages of the struggle for women’s equality. However, she was very
unusual in being able to read and write, which was not at all common for women of that time.

In later history, women took part in the French revolution from the very beginning: the
demonstrations that led to the revolution started with a large group of working women marching
to Versailles to demand not only food to feed their families, but also political change. However,
the French Revolution did not lead to proper recognition of women’s rights. For that reason, in
September 1791, Olympe de Gouges wrote the Declaration of the Rights of Woman and of the
Female Citizen, in response to the Declaration of the Rights of Man and of the Citizen, and with
the intention of exposing the failure of the French Revolution to recognise gender equality. As a
result of her writings de Gouges was accused, tried and convicted of treason, resulting in her
immediate execution.
The women’s movement began to develop in North America, mainly because women there were
allowed to go to school earlier than in Europe - and women who can read and write, and who are
encouraged to think for themselves, usually start to question how society works. The first
activists travelled around North America and fought for the end of both slavery and women’s
oppression. They organised the ‘First Women’s Rights Convention’ in 1848, and continued to
campaign to improve the social position of all women. The movement also began in Europe with
the same broad aims: activists collected signatures demanding that working women should
receive their own wages and not their husbands’, that women should be able to own a house and
have custody of their children.

First wave of feminism

The fight for women’s right to vote in elections is known as the ‘suffragette movement’. By the
end of the 19th century, this had become a worldwide movement, and the words ‘feminism’ and
‘feminist movement’ started to be used from that point on.
This first wave of feminism activism included mass demonstrations, the publishing of
newspapers, organised debates, and the establishment of international women’s organisations.
By the 1920s, women had won the right to vote in most European countries and in North
America. At around the same time, women became more active in communist, socialist and social
democratic parties because increasing numbers of women began to work outside the home in
factories and offices. Women were first allowed to go to university in the early 20th century,
having both a career and a family. In certain countries, when fascist parties gained power the
feminist movement was banned.
Women started organising again after the end of the Second World War, and they soon gained
equal political rights in most European countries, with women’s emancipation becoming an
important aim and most women being allowed to take on full-time jobs, divorce their husbands
and go to university.

Third wave of feminism

The third wave of feminism mainly refers to the American movement in the 1990s, and was a
reaction to the backlash of conservative media and politicians announcing the end of feminism or
referring to ‘post-feminism’. The term ‘backlash’ was popularised by Susan Faludi in her book
Backlash. The Undeclared War against Women, published in 1991, and describing the negative
reaction of the patriarchal system towards women’s liberation. This was hardly a new
phenomenon: women’s movements had always been met with antagonism. However, in the
1980s, institutionalised forms of attacks on women’s rights grew stronger. The third wave of
feminism can be characterised by an increased awareness of overlapping categories, such as
race, class, gender, sexual orientation. More emphasis was also placed on racial issues, including
the status of women in other parts of the world (global feminism). This was also a moment when
a number of feminist non-governmental organisations were established, but focusing on specific
feminist issues, rather than claiming to represent general feminist ideas.
Third wave feminism actively uses media and pop culture to promote its ideas and to run
activities, for example by publishing blogs or e-zines. It focuses on bringing feminism closer to
the people’s daily lives. The main issues that third wave feminists are concerned about include:
sexual harassment, domestic violence, the pay gap between men and women, eating disorders
and body image, sexual and reproductive rights, honour crimes and female genital mutilation.

Cyberfeminism and networked feminism (fourth-wave feminism)

The term cyberfeminism is used to describe the work of feminists interested in theorising,
critiquing, and making use of the Internet, cyberspace, and newmedia technologies in general.
The term and movement grew out of 'third-wave' feminism. However, the exact meaning is still
unclear to some: even at the first meeting of cyberfeminists The First Cyberfeminist International
(FCI) in Kassel (Germany), participants found it hard to provide a definition, and as a result of
discussions, they proposed 100 anti-theses52 (with reference to Martin Luther’s theses) on what
cyberfeminism is not. These included, for example, it is not an institution, it is not an ideology, it
is not an –ism.
Cyberfeminism is considered to be a predecessor of ‘networked feminism’, which refers generally
to feminism on the Internet: for example, mobilising people to take action against sexism,
misogyny or gender-based violence against women. One example is the online movement
#metoo in 2017, which was a response on social networks from women all over the world to the
case of Harvey Weinstein, a Hollywood producer who was accused of sexually harassing female
staff in the movie industry.

Sexism
This term is very often present in feminist literature as well as in the media and everyday life, and
it is an important concept in understanding feminism. Sexism means perceiving and judging
people only on the basis of their belonging to a particular sex or gender. It also covers
discrimination of a person on the same basis. It is important to note that sexism applies to both
men and women, however, women are more affected by sexism than men in all areas of life.
Everyday sexism takes different forms, sometimes not easily recognisable – for example, telling
jokes about girls, commenting on the female body (objectifying women), reacting to the way
women are dressed, assigning women easier tasks in Internet games or objectifying women in
advertising.

The literature mentions three types of sexism53

● Traditional sexism: supporting traditional gender roles, treating women as worse
than men, employing traditional stereotypes which portray women as less competent than
men.
● Modern sexism: denying gender discrimination (‘it is not a problem anymore’),
having a negative attitude towards women’s rights, denying the validity of claims made by
women
● Neosexism: This notion refers to ideologies that justify discrimination towards
women on the basis of competences – 'men are effectively better competent for some
things' – for example in managerial or leadership positions, and not on a direct
discrimination of women. Defenders of these ideas tend to ignore or deny the difficulties
faced by women in society as having an influence on 'competences'.

any act, gesture, visual representation, spoken or written words, practice or behaviour based
upon the idea that a person or a group of persons is inferior because of their sex, which occurs in
the public or private sphere, whether online or offline, with the purpose or effect of:
● Violating the inherent dignity or rights of a person or a group of persons;
● Resulting in physical, sexual, psychological or socio-economic harm or suffering
to a person or a group of persons;
● Creating an intimidating, hostile, degrading, humiliating or offensive
environment;
● Constituting a barrier to the autonomy and full realisation of human rights by a
person or a group of persons;
● Maintaining and reinforcing gender stereotypes.

The Recommendation stresses that sexism is a manifestation of historically unequal power

relations between women and men, which leads to discrimination and prevents the full
advancement of women in society. The Committee of Ministers asks Governments of member
states to take measures to prevent and combat sexism and its manifestations in the public and
private spheres, and encourage relevant stakeholders to implement appropriate legislation,
policies and programmes.

Women’s rights are human rights

Why do we need women’s rights, when these are simply human rights? Why do we need human
rights treaties about women’s rights, when we have already general human rights instruments?
Almost everywhere in the world, women are denied their human rights just because of their sex
or gender. Women’s rights should not be seen as special rights: they are human rights enshrined
in international human rights treaties and other documents, and include such rights as freedom
from discrimination, right to life, freedom from torture, right to privacy, access to health, right to
decent living conditions, right to safety, and many others. However, there are also human rights
instruments that take into account the specific situation of women in society with regards to
accessing or exercising their human rights, or which aim to protect them from violence.