This paper examines the most prominent “progressive” American religious groups’ (as defined by those that liberalized early on the issue of birth control, circa 1930) views of women between the first and second waves of the feminist movement (1930-1965). We find that some groups have indeed had a long and outspoken support for women’s equality. Using their modern-day names, these groups, the United Church of Christ, the Unitarian Universalist Church, and to a lesser extent, the Society of Friends, or Quakers, professed strong support for women’s issues, early, and often. However, we also find that prominent progressive groups –the Protestant Episcopal Church, the Methodist Episcopal Church and the United Presbyterian Church, were virtually silent on the issue of women’s rights – even as the second wave of the feminist movement was picking up steam – as late as 1965.

This article explores the synergies and progression of feminism towards a comprehensive, emancipatory and sustainable policy from a theoretical point of view, particularly from a radical gender focus, suggesting the masculinist theory as a complement in the fight against the patriarchal-capitalist system, whose greatest achievement was to use a ‘feminist rhetoric’ with no feminist content, which implies a hidden reconfiguration, even more patriarchal, of the geographical borders of countries from the notion of State-nations to the entrepreneurial-nations. A theoretical model is proposed to analyse the adoption and compliance feminist behaviour in order to identify the uncompliant and unsustainable behaviour, that is, the friendly machismo or feminism light. Finally, in a preliminary manner, the foundations of a new masculinist theory and policy will be listed as a necessary step towards a deeply feminist and radical emancipatory policy.

Embryo implantation is a hallmark of the female reproductive biology of eutherian (placental) mammals and does not exist in a sustainable form in any other vertebrate group. Implantation is the initial process that leads to a sustained fetal-maternal unit engendering a complex functional relationship between the mother and the embryo/fetus. The nature of this relationship is often portrayed as one of conflict between an aggressive embryo and a passive or defensive maternal organism. Recent progress in elucidating the evolutionary origin of eutherian pregnancy leads to a different picture. The emerging scenario suggests that the very initial stages in the evolution of embryo implantation require evolutionary changes to the maternal physiology, which modified an ancestral generic mucosal inflammation in response to the presence of the embryo into an active embedding process. This “female-first” evolutionary scenario also explains the role of endometrial receptivity in human pregnancy. On the marsupial side, where in most animals the fetal-maternal interaction is short and does not lead to a long term sustainable placentation, the relationship is mutual. In these mammals uterine inflammation is followed by parturition in short order. The inflammatory signaling pathways, however, are cooperative, i.e. they are performed by both the fetus and the mother and therefore we call this relationship “cooperative inflammation.” Based on these discoveries we reconceive the narrative of the maternal-fetal relationship.

The personalist ethics of Edith Stein and her feminist thought are intrinsically interrelated. This unique connection constitutes perhaps the main novelty of Stein’s ethical thought that makes her a forerunner of some recent developments in feminist ethics, particularly ethics of care. A few scholars noticed the resemblance between Stein’s feminist personalism and care ethics, yet none of them have properly explored it. This paper offers an in-depth discussion of the overlaps and differences between Stein’s ethical insights and the core ideas of care ethics. It argues that both Stein and care ethicists relocate a certain set of practices, values and attitudes from the periphery to the center of ethical reflection. This includes relationality, emotionality and care. The paper finally argues that it is plausible and fruitful to read Stein’s advocacy of ‘woman’s values and attitudes’ in a critical feminist way, rather than as an instance of essentialist difference feminism.

The African society is one of the societies with rich culture and traditions. Apart from the indigenous religion of Africa, Christianity and Islam are worshiped as the major religions of the African society. Literature reflects a great amount of influence of religions on the existing societies, people and cultures. African literature often mirrors the clash of indigenous religion with Christianity. In the writings of African authors one can find the elements of Christian beliefs and practices. The present paper, however, is focused on the African woman novelist Buchi Emecheta’s selected four novels: Second-Class Citizen (1974), The Bride Price (1976), The Slave-Girl (1977) and The Joys of Motherhood (1979). The paper attempts to discuss the impact of Christianity on the social and cultural aspects of the African society with special focus on African women. The findings reveal the positive as well as negative impacts of the new religion on African people and on the position of African women through the characters present in the selected novels. With the medium of writing and through Christianity, Emecheta seek to educate her society and improve upon the position of the African women.

The issue of being pro-gender is still a controversial topic to be debated in Indonesian society. However, in the 21st Century, many women have been able to break through barriers and participate in the public sphere. It is a form of self-existence as proposed by Simone de Beauvoir on existentialist feminism. Based on these problems, this study aims to find out and answer questions about how Indonesian women exist in the public sphere in the 21st Century and find out how Indonesian women exist in the public sphere through Simone de Beauvoir's existentialist feminism paradigm. The research method used is descriptive-qualitative through a literature review of 23 journal articles, websites, and data reports with a range of 2019-2021. This study found that based on Simone de Beauvoir's feminist paradigm, Indonesian women in the 21st Century are no longer a figure other than complete. Furthermore, the data collected by the researcher shows that several gender indicators have shown that Indonesian women have been able to occupy public spaces in various aspects. Based on these results, it is hoped that it can provide information about Simone de Beauvoir's existentialist feminism thought and its relevance to the existence of Indonesian women in the public sphere in the 21st Century. However, this research has limitations, those are only about women in Indonesia, and the paradigm of feminism is limited to Simone de Beauvoir's existentialist feminism.