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Feminism in Canada
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Feminism in Canada
The history of feminism in Canada has been a gradual struggle aimed at establishing equal rights. The history of Canadian feminism, like modern Western feminism in other countries, has been divided by scholars into four "waves", each describing a period of intense activism and social change. The use of "waves" has been critiqued for its failure to include feminist activism of Aboriginal and Québécois women who organized for changes in their own communities as well as for larger social change.
The first wave of feminism in Canada occurred in the late 19th and early 20th centuries. This early activism was focused on increasing women's role in public life, with goals including women's suffrage, increased property rights, increased access to education, and recognition as "persons" under the law. This early iteration of Canadian feminism was largely based in maternal feminism: the idea that women are natural caregivers and "mothers of the nation" who should participate in public life because of their perceived propensity for decisions that will result in good care of society. In this view, women were seen to be a civilizing force on society, which was a significant part of women's engagement in missionary work and in the Woman's Christian Temperance Union (WCTU).
The first wave in Canada was different in Québec. Although the first wave was developed at an earlier time, many women in Québec had to wait until April 1940 for their right to vote and run in elections.
Canadian women's social, political, and cultural roles and influence changed dramatically during WWII. Women had taken over many of the missing roles of men while they were off at war. Women worked in factories, took over farms, and proved their importance in society.
Religion was an important factor in the early stages of the Canadian women's movement. Some of the earliest groups of organized women came together for a religious purpose. When women were rejected as missionaries by their Churches and missionary societies, they started their own missionary societies and raised funds to send female missionaries abroad. Some of them raised enough to train some of their missionaries as teachers or doctors.
The first of these missionary societies was founded in Canso, Nova Scotia in 1870 by a group of Baptist women inspired by Hannah Norris, a teacher who wanted to be a missionary. Norris asked the women in her Church for help when her application to the Baptist Foreign Mission Board was rejected. They formed their own missionary society, and soon there were Presbyterian, Methodist, and Anglican women missionary societies forming across the western provinces, Quebec, Ontario, and the Maritimes. These new societies not only enabled women to work as missionaries, but they also gave women the opportunity to manage the funding, training, and employment of female missionaries in foreign countries.
Women's religious organizing was also a means through which women could advocate social change. The Woman's Christian Temperance Union, for example, was formed in 1874 by Letitia Youmans of Picton, Ontario, in order to raise awareness of the negative consequences of alcohol consumption on society, and ultimately to ban alcohol and promote evangelical family values. Inspired by its American counterpart, the WCTU grew to become one of the first organizations to fight for suffrage while also being a training ground for future suffrage leaders. The Hebrew Ladies Sewing Circle (founded 1860) also worked to promote social change through religion-inspired organizing. It was organized in Toronto in 1906 by Ida Siegel to provide girls in their community training in sewing skills and as a response to the conversion attempts of Jewish youth by Protestant Evangelicals. It grew to establish a Jewish Endeavour Sewing School where they taught girls sewing, Jewish religion and history. in Toronto grew to establish a Jewish Endeavour Sewing School where they taught girls sewing, Jewish religion and history. Other examples include the Young Women's Christian Association (YWCA) which provided (and continues to provide) services such as reception centres, shelters, and educational programs for single working class women along with The Girls’ Friendly Society (Anglican-based), the Catholic Women's League, and the Grey Nuns of Montreal who provided daycare centres for working women.
In the late nineteenth and early twentieth centuries women in Canada were also making inroads into various professions including teaching, journalism, social work, and public health. Grace Annie Lockhart became the first woman in the British Empire to receive a bachelor's degree, providing clear evidence of the justice of women's claim to full rights in the field of higher education. Advances included the establishment of a Women's Medical College in Toronto (and in Kingston, Ontario) in 1883, attributed in part to the persistence of Emily Stowe, the first female doctor to practice in Canada. Stowe's daughter, Augusta Stowe-Gullen, became the first woman to graduate from a Canadian medical school.
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Feminism in Canada
The history of feminism in Canada has been a gradual struggle aimed at establishing equal rights. The history of Canadian feminism, like modern Western feminism in other countries, has been divided by scholars into four "waves", each describing a period of intense activism and social change. The use of "waves" has been critiqued for its failure to include feminist activism of Aboriginal and Québécois women who organized for changes in their own communities as well as for larger social change.
The first wave of feminism in Canada occurred in the late 19th and early 20th centuries. This early activism was focused on increasing women's role in public life, with goals including women's suffrage, increased property rights, increased access to education, and recognition as "persons" under the law. This early iteration of Canadian feminism was largely based in maternal feminism: the idea that women are natural caregivers and "mothers of the nation" who should participate in public life because of their perceived propensity for decisions that will result in good care of society. In this view, women were seen to be a civilizing force on society, which was a significant part of women's engagement in missionary work and in the Woman's Christian Temperance Union (WCTU).
The first wave in Canada was different in Québec. Although the first wave was developed at an earlier time, many women in Québec had to wait until April 1940 for their right to vote and run in elections.
Canadian women's social, political, and cultural roles and influence changed dramatically during WWII. Women had taken over many of the missing roles of men while they were off at war. Women worked in factories, took over farms, and proved their importance in society.
Religion was an important factor in the early stages of the Canadian women's movement. Some of the earliest groups of organized women came together for a religious purpose. When women were rejected as missionaries by their Churches and missionary societies, they started their own missionary societies and raised funds to send female missionaries abroad. Some of them raised enough to train some of their missionaries as teachers or doctors.
The first of these missionary societies was founded in Canso, Nova Scotia in 1870 by a group of Baptist women inspired by Hannah Norris, a teacher who wanted to be a missionary. Norris asked the women in her Church for help when her application to the Baptist Foreign Mission Board was rejected. They formed their own missionary society, and soon there were Presbyterian, Methodist, and Anglican women missionary societies forming across the western provinces, Quebec, Ontario, and the Maritimes. These new societies not only enabled women to work as missionaries, but they also gave women the opportunity to manage the funding, training, and employment of female missionaries in foreign countries.
Women's religious organizing was also a means through which women could advocate social change. The Woman's Christian Temperance Union, for example, was formed in 1874 by Letitia Youmans of Picton, Ontario, in order to raise awareness of the negative consequences of alcohol consumption on society, and ultimately to ban alcohol and promote evangelical family values. Inspired by its American counterpart, the WCTU grew to become one of the first organizations to fight for suffrage while also being a training ground for future suffrage leaders. The Hebrew Ladies Sewing Circle (founded 1860) also worked to promote social change through religion-inspired organizing. It was organized in Toronto in 1906 by Ida Siegel to provide girls in their community training in sewing skills and as a response to the conversion attempts of Jewish youth by Protestant Evangelicals. It grew to establish a Jewish Endeavour Sewing School where they taught girls sewing, Jewish religion and history. in Toronto grew to establish a Jewish Endeavour Sewing School where they taught girls sewing, Jewish religion and history. Other examples include the Young Women's Christian Association (YWCA) which provided (and continues to provide) services such as reception centres, shelters, and educational programs for single working class women along with The Girls’ Friendly Society (Anglican-based), the Catholic Women's League, and the Grey Nuns of Montreal who provided daycare centres for working women.
In the late nineteenth and early twentieth centuries women in Canada were also making inroads into various professions including teaching, journalism, social work, and public health. Grace Annie Lockhart became the first woman in the British Empire to receive a bachelor's degree, providing clear evidence of the justice of women's claim to full rights in the field of higher education. Advances included the establishment of a Women's Medical College in Toronto (and in Kingston, Ontario) in 1883, attributed in part to the persistence of Emily Stowe, the first female doctor to practice in Canada. Stowe's daughter, Augusta Stowe-Gullen, became the first woman to graduate from a Canadian medical school.