The fight for women rights began long before the sixties, but the intervention of popular culture amplified their efforts, allowing them to change the discourse of the role of women. In Simone De Beauvoir introduction to, The Second Sex (1949), she states that sex is factual, but gender is not; the fact that men are seen superior to women is not an essential of humanity. Beauvoir challenged gender essentialism at a time in France where “eternal femininity” was seen as endangered because women were straying from female fragility through employment and both men and women began to question humanity and French Universalism. Beauvoir believes there is no predetermined human essence or standard of value, therefore she too believed that the role
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A family was seen as a reproductive system, but that began to change because women began to question how they were deemed as walking uterus’. In Feminite a la Francaise: Femininity, Social Change and French National by Sharon Elise Cline, had many of the concepts found in The Second Sex, in that they both recognize what it was meant to be a women in France. As Cline was justifying a claim by an author she writes, “‘There was no longer any woman’ because a broad reconceptualization of heterosexuality that took place in social sciences, the law,…, medicine, fashion and politics had transformed what it meant to be female. In 1969, the idea of ‘woman’ was not the same as it had been in 1945.” Between 1945 and 1969, the condition of the women had change because the popular culture during those years brought fourth many questions, including the role a women played in a relationship with a
A family was seen as a reproductive system, but that began to change because women began to question how they were deemed as walking uterus’. In Feminite a la Francaise: Femininity, Social Change and French National by Sharon Elise Cline, had many of the concepts found in The Second Sex, in that they both recognize what it was meant to be a women in France. As Cline was justifying a claim by an author she writes, “‘There was no longer any woman’ because a broad reconceptualization of heterosexuality that took place in social sciences, the law,…, medicine, fashion and politics had transformed what it meant to be female. In 1969, the idea of ‘woman’ was not the same as it had been in 1945.” Between 1945 and 1969, the condition of the women had change because the popular culture during those years brought fourth many questions, including the role a women played in a relationship with a