She suggests this explains the low numbers of black women who participated in the feminist movement in the 1970s, pointing to Louis Harris ' Virginia Slims poll done in 1972 for Philip Morris that she says showed 62 percent of black women supported " efforts to change women's status " and 67 percent " sympathized with the women's rights movement ", compared with 45 and 35 percent of white women ( also Steinem, 1972 ).

She illustrates the interplay between Chinese and English cinema tradition but ultimately suggests that Jen, as the " woman warrior " of the film, overthrows the European patriarchal tradition.

She suggests " five tips ... handle the situation with aplomb:

She suggests that some of the research was done not to determine the reliability of the dating method, as was suggested, but to back up an assumption of age and to make certain points about pyramids and Greek civilization.

She suggests that Attac in Sweden was formed by people seeking a new way of organising with flat hierarchy, and with the strongly sensed need of making a change as the driving force.

She suggests the mutual antagonism came about two years later in 1455 in the wake of the First Battle of St. Albans, when Margaret perceived him as a challenge to the king's authority.

She suggests attending to the intersections of race, gender, and U. S. citizenship in order to both understand the restraints of such a historical tendency and make visible Chinese female immigration experiences, including the Page Act of 1875.

She suggests that the line, " He calls his Kate and she must come and kiss him " references The Shrew, as A Shrew contains no kissing scenes, which supports her argument for a date of composition in late 1591 / early 1592.

She argues that if Knack borrows from both The Shrew and A Shrew, it means The Shrew must have been on stage by mid-June 1592 at the latest, and again suggests a date of composition of somewhere in late 1591 / early 1592.

She announces that it is the 11th of September, and that they will thus be celebrating the Tet festival in 3 days time-this will be the sixth birthday for the beach community and she suggests they celebrate it as a " fresh start " for the group.

She suggests it as an option for her friend Mrs. William Carlo, who is with child.

She seems here a goddess of glittering in particular and of glory in general, but Pindar's allusion to her as " Theia of many names " is telling, since it suggests assimilation, referring not only to similar mother-of-the-sun goddesses such as Phoebe and Leto, but perhaps also to more universalizing mother-figures such as Rhea and Cybele.

She comes down to earth and marries him, but is disappointed to learn that he is a gentle person, nothing like his name suggests.

She argues that the later evidence suggests that:

She initially invites Boolie to the dinner, but he declines, and suggests that Miss Daisy invite Hoke.

She suggests that by disassociating himself and his writings from Roh's painterly magic realism, Carpentier aimed to show how — by virtue of Latin America's varied history, geography, demography, politics, myths, and beliefs — improbable and marvelous things are made possible.

She does not know where his mortality is, but suggests that the fallen deva Trias might.

She suggests that he should drive quickly, because she lives down south, " about 84 miles ".

She denies that it was a suicide attempt to a psychiatrist, who suggests she take time to regroup in McLean, a private mental hospital.

She suggests that they are associated with " figures of repetition as anaphora — beginning each clause in a sequence with the same word — and epistrophe — repeating the same word at the end of each clause ".

She suggests that Pa and Ma move west to the rapidly developing Dakota Territory, where Pa could work in Uncle Henry ’ s railroad camp.

She further suggests that he go back to the qualifying school so he can get on the Tour.

She also suggests that Joan had a long list of affairs with men whom Christina was required to call " Uncle " and rarely " Daddy ", and claims Joan also had many affairs with women.

She suggests that she may reveal his true identity to Dimmesdale.

She situates thealogy as a discourse that can be engaged with by Goddess feminists — those who are feminist adherents of the Goddess who may have left their church, synagogue, or mosque, or those who may still belong to their originally established religion ( Melissa Raphael 2000, p. 16 )

She also states that for many years, she feared to call herself a feminist, because she believed that all feminists were " anti-male ".

She was a utopian feminist during a time when her accomplishments were exceptional for women, and she served as a role model for future generations of feminists because of her unorthodox concepts and lifestyle.

She highlights the alternative views of globalization created by feminists.

She and other feminists had worked with Smith since 1945 trying to find a way to include sex as a protected civil rights category.

She became a member of the Langham Place Group, which set out to improve conditions for women, and was friends with feminists Bessie Rayner Parkes ( later Bessie Rayner Belloc ) and Barbara Leigh Smith, later Barbara Bodichon.

She maintained that a great deal of the scholarship of white feminists served to augment the oppression of black women, a conviction that led to angry confrontation, most notably in a scathing open letter addressed to radical lesbian feminist Mary Daly, to which Lorde stated she received no reply.

She argued that, by denying difference in the category of women, feminists merely passed on old systems of oppression and that, in so doing, they were preventing any real, lasting change.

She claimed that women could have it all, " love, sex, and money ", a view that even preceding feminists such as Betty Friedan and Germaine Greer did not support at all and has been met with notable opposition by advocates of grass-roots devotion of women to family and marriage.

She was critical of white feminists who ignored issues of race, and expressed the opinion that the problems facing Māori were more important than those facing women and other marginalised groups.

" She was roundly condemned by feminists for this assertion.

She has further argued that her mother's neglect of her was a common practice among second wave feminists, even a tenet of second-wave feminism.

She argues that while the feminists she designates as gender feminists advocate preferential treatment and portray women as victims, equity feminism provides a viable alternative form of feminism.

She notes that feminists have frequently made recourse to the supposed pre-patriarchal state of culture as a model upon which to base a new, non-oppressive society.

She was a stimulus and inspiration to Victorian feminists of the time.

She wanted to share the history of her generation of feminists with coming generations and to point to work still left undone.

She writes poignantly of the way in which her generation was eerily silent about woman-hating among women, including among feminists.

She has acknowledged that " many honorable feminists " disagree with this position, writing that " understandably, such feminists fear singling out one group for behavior that may be common to all groups.