natgillin/translations-raw huggingface dataset:
Den tillod ikke blot skilsmisse efter fælles samtykke, men også skilsmisseansøgning fra den ene part begrundet med gemytternes uoverensstemmelse.
This victory came to a sudden end with the promulgation of the Napoleonic Code in 1804, but if the Revolution had not taken place, feminism as we know it could have neither emerged nor developed.
En deputeret skriver: "For eksempel er det uoverensstemmelse af gemytterne at have forskellige meninger om revolutionen!"
The current emancipation of women is a direct offshoot of their earlier partial emancipation.
Forkæmperne for et uløseligt ægteskab tøvede stadig.
WOMEN'S CONTRIBUTION TO THE REVOLUTION
Denne mening om en brutal realisme slog ikke igennem og masser af kvinder anmodede om skilsmisse.
By the end of the Revolution women had sized up the conquests yet to be made.
Selv om kvinden kan søge skilsmisse, er hendes begrundelse altid speciøs.
They had acquired the experience necessary for the struggles that they had to wage.
Det er sandt, at under revolutionen var skilsmisse og ægteskab blevet en slags industri, der tillod at vinde formuer og frustrere kreditorerne.
Women also made a much greater contribution to the Revolution than romantic images tend to depict.
De er skyld i sande justitskomedier med falske vidner og falske familieforsamlinger, hvor såkaldte forhindrede familiemedlemmer erstattes af hjælpsomme venner eller statister.
However, much more time is needed before a true historical study of women's contributions, not just to the Revolution and the defence of human rights, but the social history of France, can be produced.
Ægteskaberne og skilsmisserne gled over i hinanden med en sådan hastighed, at man holdt på, at man ikke længere kunne forfølge bigamister, da de ikke havde begået en forbrydelse, men simpelthen havde glemt at opfylde en for malitet.
An historical study under a feminist spotlight would force us to consider daily life, as women under the ancien régime did not have opportunities to make pronouncements in public matters.
En deputeret erklærede, at denne formalitet var beregnet til at skjule polygami.
Such a study would thus tackle the real issues of education, health, work, religion, and wars from the women's standpoint.2
Som svar kunne man sige, at fra september 1792 havde de en fri persons dignitet, da indførelsen af skilsmisse tillod dem at und gå et "tvungent ægteskabs" katastrofale konsekvenser og slaveriet i hjemmet.
The women of the populace had no "foyer" (home), the question of "housewives" (femmes au foyer) was not even raised ("foyer" at the time meant "premises to inhabit", i.e., a genuine servitude).
Men hvis revolutionen ikke havde fundet sted, havde den feminisme, vi kender, aldrig kunne fremkomme eller udvikles.
What may be said about the existence of associations, their emotional lives, health, hygiene, imagination, or creativity?
Den aktuelle kvindefrigørelse er en naturlig følge af deres tidligere halvfrigørelse.
Far from being confined to a history of women per se, such a study should try to embrace the history of society in its entirety through an assessment of the status of women.
KVINDERNES TILSKOD TIL REVOLUTIONEN
(Similar situations may be found in many European countries.)
Ved slutningen af revolutionen havde kvinderne taget mål af de erobringer, der stadig skulle gennemføres; de havde fået erfaring til de kampe, de end nu havde at kæmpe.
Health, famine, the ravages of infant mortality, delivery room conditions, hospital conditions, even emotional voids—all direct consequences of the world's many wars—would take on another light if the women of history were given the floor.
Til gengæld havde kvinderne givet meget mere til revolutionen, end det romantiske billede viser.
Why in France, as in the "States of Belgium" (1789-1790), did the female crime rate seem much higher than under the ancien régime, and what were the causes?
En historisk undersøgelse i et feministisk lys ville være nødt til at beskæftige sig med dagliglivet, da kvinderne under det gamle regime ikke kun ne udtale sig i offentlige sager.
We know that women were excluded from political militancy.
På den måde ville man komme ind på de virkelige spørgsmål: Uddannelse, helbred, arbejde, religion, krigene, set ud fra kvindernes synspunkt*.
The Revolution itself showed a clearly anti-feminist face.
Pøblens kvinder havde intet "hjem", så spørgsmålet om "hjemmegående kvinder" rejser sig slet ikke ("hjem" ville så betyde: "Et interiør at tage sig af", en virkelig forpligtelse.
If Chaumette urged wives to devote themselves to their household tasks only, this is merely a reminder of the true social function attributed to women due to the absence of their husbands, who were waging the Revolution, emigrating, being executed, hiding out in another administrative area, hiding or in detention.
Hvordan var det med det associative net? følelseslivet? sundheden? fantasien? kreativiteten?
Women had to assume more and more of the burdens of child-rearing, caring for the elderly, running businesses, working the land, and setting out in the painful search for sustenance.
Langt fra at begrænse sig til en specifik kvindehistorie, ville indsatsen derimod være at berøre en socialhistorie i sin helhed gennem en betragtning af kvindernes situation.
If you bear in mind that 2,408,000 marriages, 10,618,000 births and 9,442,000 deaths were registered in France between 1780 and 1789, it is clear that between their child-rearing and nursing tasks women had little time to spare for revolutionary combat or political militancy.
Hvis man f.eks. går i gang med spørgsmålet om almindelig valgret, men som det er sket indtil nu, glemmer kvinderne, taber man selve meningen med almindelig valgret, sådan som den er udtænkt.
Marie-Claire Berh, a 39-year-old widow and mother of three, was denounced by the Directory commissioner as "the most dangerous person in the département?'.
* Spørgsmål, der blev intelligent stillet, uden tvivl for første gang i sin helhed, ved kongressen i Toulouse 12.-14. april 1989; Kvinderne og den franske revolution, internationalt kollokvium, 12.-13.-14. april 1989, Université de Toulouse-le-Mirail.
2Issues that, it might be added, were raised intelligently, doubtless for the first time from an overall perspective, at the conference on women and the French Revolution held in Toulouse on 12-14 April 1989 (Zes femmes et la Révolution française, International Colloquium, 12-13-14 April 1989, Toulouse-le-Mirail University). *
Hvorfor forekommer kvindekriminaliteten i Frankrig og i "Etats-Belgique" (1789-1790) højere end under det tidligere regime, og hvad var grunden hertil?
Women's tasks multiplied as a direct result of the Revolution, particularly as the absence of their menfolk forced them to play an economic and social rôle.
Kan man nøjes med at nævne armoden, den manglende støtte og ensomheden?
"They took care of the fields and the harvests, trade and business," Marie-Sylvie Dupcnt-Bouchat wrote.3At the same time they safeguarded the ecclesiastic heritage that governed births, marriages and burials.
Vi ved, at kvinderne blev holdt ude fra politisk militantisme, da revolutionen havde en meget antifeministisk karakter.
In the absence of their masters, the parish priests' women servants jealously guarded the parish registers and ledgers, refusing to turn them over to the civil authorities.
Desuden var kvinderne ansvarlige for børnene, de ældre, forretningen eller jorden og skulle sørge for føde.
They also saved a great many priests, nuns and monks.
Når man ved, at der mellem 1780 og 1789 taltes 2 408 000 giftermål, 10 618 000 fødsler og 9 442 000 dødsfald, ser man, at der var et fødselsoverskud, og man kan regne ud, at mellem opdragelsen af børnene og pleje af de syge hav de kvinderne kun lidt tid til revolutionær kamp eller militaristisk politik. tik.
In Belgium, the only events in which women took part were the religious riots, such as the one that occurred in Namur in July 1789, when they carried the statue of the Virgin on their shoulders through the streets of the town, despite the ban on the procession.
Marie-Claire Berh, 39, enke og mor til tre børn, blev anmeldt til kommissæren for Direktoriet som "den farligste person i departementet".
The women of the Revolution shared the revolutionary ideals of the men, including the republican ideal.
Hun anklagedes for at være en intrigemager, en fjende af republikken, der beskyttede de rebelske præster, og som organiserede kollekter til fordel for dem.
A small minority of them even fought alongside the armies.
Hun blev arresteret "for den offentlige sikkerheds skyld", blev ført til Temple i Paris, hvor hun tilbageholdtes tre måneder.
The degree of their involvement in the Vendee Wars was much greater (several hundred women enlisted), especially among the "Whites" (Royalists) fleeing before the twelve infernal columns of "Blues" (Republicans) who had organized under the orders of Turreau to "exterminate without reserve all individuals, regardless of age or gender, convinced of having participated in the war."
Under afhøringen i januar 1789 sagde hun: "I skal vide, borgere, at jeg ikke blander mig i Revolutionen, jeg tager mig af min husholdning og mine små interesseer".
Although a genuine genocide, the Vendee Wars also revealed the exceptional heroism of women and the strength of their convictions.
Kvinderne fik endnu flere opgaver som direkte konsekvens af revolutionen, og især mændenes fravær tvang dem til at spille en økonomisk og social rolle.
Remarkably, these "women of war" never threw off their dependence on their husbands and had to adapt to the worst situations while accomplishing their daily servitude.
"De tog sig af markerne og høsten, handelen og forretningerne", skriver Marie Sylvie Dupont-Bouchat*. Samtidig beskyttede de det gejstlige patrimonium, der dengang forvaltede fødsler, giftermål og begravelser.
Anne Quatresols enlisted at the age of 16; Magdeleine Petit-Jean was almost 49 when she went to join the Western Army after losing her 15 children.
I præsternes fravær gemte deres tjenestepiger sognebøgerne eller sognets regnskaber og nægtede at overgive dem til myndighederne.
In November 1793 the newspaper L'Echo des Pyrénées printed an article under the title "Héroïsme d'une femme soldat" (Heroism of a woman soldier) lauding Liberté Barrau, who fought alongside her husband and brother in the 2nd battalion of the Tarn.
De frelste også et stort antal præster og munke.
During an attack on a redoubt in which her husband was wounded she carried on the attack, burnt nineteen cartridges, shook off two adversaries and reached the objective.
I Belgien deltog kvinderne kun i de demonstrationer, der havde religiøst islæt, såsom i Namur i juli 1789, hvor de bar en statue af Jomfru Maria gennem byen på deres skuldre, selv om processionen var blevet forbudt.
"Citizen Barrau then went back to her husband, kissed and consoled him, raised him, transported him in a cart and accompanied him to the hospital, where, in giving him all the care that a wife owes a husband, proved that she had not renounced the virtues of her sex, despite have excelled in all the virtues that are not of her sex. "
Revolutionens kvinder delte mændenes revolutionære idealer, også det republikanske ideal, nogle få af dem greb endog til våben og i Vendée-oprøret var deres deltagelse endnu mere massivt (flere hundrede kvinder lod sig indrullere), især blandt de "hvide" kvinder (royalisterne), der flygtede for de "blå" (republikanerne) og deres 12 infernalske kolonner, der var organiseret under Turreaus ordre for "uden undtagelse at udrydde alle individer uden hensyn til alder og køn, der har deltaget i oprøret".
As for the "knitters" led by Aspasie and given their name because of their habit of knitting during executions, this attitude definitely does not plead in favour of their sensitivity, but might justify the patriotic duty that these women were expected to carry out by working without a pause for the totally impoverished armies. They may be reproached for the "cruelty" of the "hidings" that the "women flagellants" gave the "bigots" who persisted in attending the services given by refractory priests and the women who refused to wear the blue, white and red cockade.
Vendée-oprøret var et regulært folkedrag, men viser også kvindernes enestående heroisme og kraften i deres overbevisning.
This is a spectacle that the barbaric centuries do not offer us. " This dramatic example deserves a few lines of commentary.
Det er bemærkelsesværdigt at konstatere, at disse "krigskvinder" aldrig op gav deres afhængighed af deres ægtemand, og at de måtte vænne sig til de værste situationer, samtidig med at de udførte deres hverdagsbeskæftigelse.
Like the surrender at La Rochelle, the surrender of Montauban, a former Protestant stronghold that Richelieu had besieged, reversed the relationship of civil and religious power.
Anne Quatresols var 16 år gammel, da hun gik med, og Magdeleine Petit-Jean var næsten 49, da hun henvendte sig til Vest-hæren efter at have mistet sine 15 børn.
In 1790 the Protestant minority, which was banned from holding public office, and better organized than the Catholics, dominated practically the entire economy, including trade, real estate and the town's private mansions.
Liberté Barrau kæmpede sammen med sin mand og sin broder midt i Tarns 2. bataillon.
They did so with a barbarity that had no precedent in the history of France, if one does not include the drowning of 3,500 citizens of Nantes due to the murderous insanity of Carrier.
Hvad angår "strikkerskerne", der blev ledet af Aspasie og kaldtes sådan, fordi de havde for vane at sidde og strikke under henrettelserne, er denne attitude ikke noget vidnesbyrd for deres følsomhed, men den kan retfærdig gøre den patriotiske pligt, disse kvinder skulle udføre, der bestod i uden afbrydelse at arbejde for hæren, der var fuldstændig uden forsyninger.
Most of the historians who studied the "revolutionary harpies" have curiously forgotten that women inspired the impressive social achievements of the Convention, such as the law on charity of 4 May 1794.
Dette har end ikke århundreders bar bari givet os". Dette dramatiske eksempel fortjener nogle linjer.
On 22 Brumaire 1792 they wrote to the woman president of a provincial society to tell her that they had a great many poor to help and little money, which gave them great cause for complaint.
Overgivelsen i Montauban, et tidligere stærkt protestantisk område, som Richelieu havde besat ligesom Rochelle, vendte om på den offentlige og gejstlige magt.
The key action of women in showing solidarity with the poor and soldiers saved a great many lives, for they created care centres, notably in Paris, that persisted until 1870.
I 1790 sad det protestantiske mindretal, der var udelukket fra offentlige hverv, men var bedre organiseret end katolikkerne, inde med så godt som hele økonomien, bl.a. handel, ejendommene såvel som de private palæer i byen.
In 1790 already women were the victims of obvious, paradoxical misogyny that was all the more redoubtable as a "revolutionary" conduct was imposed on them and their refusals were not directly attributed to them since, "being weak, they are seduced, led to crime".
De katolske kvinder brugte Processionsdagen, der faldt sammen med statusdagen for de nedlagte kirker, til at gøre op med protestanterne med et barbari, der er uden fortilfæde i den franske historie (hvis man ser bort fra de 3500, der druknede i Nantes p.g.a. en Carriers morderiske vanvid).
They were invariably manipulated by the priests, it was said. The speeches of the day intimated that women were feeble-witted beings with whom the priests could do as they liked.
Men det er først og fremmest resultatet af det ældgamle had mellem katolikker og protestanter.
The phenomenon of "feminine haberdashery" would be the object of heated debate, especially among men, who wanted to have them wear the "red bonnet" and blue, white and red cockade.
De fleste af de historikere, der har studeret disse "revolutionære furier", glemte mærkeligt nok, at kvinderne inspirerede til Konventets bemærkelsesværdige sociale værk, såsom loven om velgørenhed af 4. maj 1794.
While the vast majority of women did not want to change their style of dress, they also stated before the tribune of the Assembly, "Citizenesses, be honest, hardworking girls, modest and tender wives, wise mothers and good patriots.. .Wearing the bonnet and 'pique' , trousers and pistol.. .should be left to the men born to protect you and make you happy."
De ville have lokaler, hvor de kunne "sy og lappe tøj", der så bagefter skulle gives til nationens soldater.
It is interesting nevertheless to see that each sex sent each other the image held by the opposite sex.
De startede folkekøkkener, solgte deres smykker til fordel for republikken (7. september 1789), og da de selv var ruinerede, foranstaltede de utallige indsamlinger rundt i hele Frankrig.
A Deputy to the Convention, Jean Bon Saint-André, stated on 8 September 1792, "Since we are in the empire of Freedom, we should not force (our will) upon the fair sex, which must be able to continue to dress according to its own taste only."
22. brumaire 1792 skrev de til formanden for et provinsselskab for at fortælle ham, at de havde et stort antal fattige, de skulle hjælpe, men kun få penge, hvilket "de beklagede meget".
However, the Assembly voted on 21 September 1793 that "women who do not wear the tricolor cockade will be punished by 8 days in prison the first time. If they repeat the offence, they will be declared suspect."
Kvindernes hovedaktion i solidariteten med de fattige og soldaterne reddede mange liv, for de startede behandlingscentre, især i Paris, centre, der fortsatte indtil 1870. Fra 1790 var kvinderne ofre for et klar og paradoksalt kvindehad, der var meget farligt, for man dikterede dem en "revolutionær" holdning, men man troede ikke på deres afvisende holdning, for "når de er svage, forføres de, og overtales til kriminalitet".
Unlike what we have tended to believe, the Revolution did not lead to many changes in women's fashion, other than the widespread use of the national colours (fabrics, shoes, ribbons and hats), the "Carmagnole jacket" and the counter-revolutionary fashions launched by the aristocrats after the Terror—"à la guillotine" or "à la victime"— that were all short-lived, dead-end movements.
Man sagde, at de blev manipuleret, og det var altid af præsterne: Kvinderne er nogle svage sjæle, hvormed præsterne gør, hvad de vil, hørte man i alle talerne.
The main trend, however, was simplicity, starting in 1789, and, starting in 1790, a certain "pastoral" fashion that borrowed elements of working-class garb.
Michelet gentog disse udsagn, der blev fulgt af andre for at nægte kvinder ne stemmeret.
Turning to the entertainment world, a decree of the 1791 Convention proclaimed the freedom of entertainment.
Faktisk ville kvinderne ikke, at man dikterede dem, hvordan de skulle opføre sig eller hvordan de skulle klæde sig.
The immediate result was that more than 60 Parisian theatres hosted 250 plays by 140 playwrights, including a large number of women, during the Terror alone.
Kvindernes "toilette" var genstand for voldsomme diskussioner, især fra mændenes side, der ville, at de skulle bære den "røde hue" og den trefarvede kokarde.
During the revolutionary period women wrote an estimated 900 plays inspired by events or personal positions.
De fleste af kvinderne ville ikke ændre på deres påklædning, og det sagde de også til Forsamlingen: "Borgerinder, vær ærlige og arbejdsomme piger, følsomme og ærbare hustruer, kloge mødre og gode patrioter . . .
Many of them were played by Olympe de Gouges or Isabelle de Charriére, to cite just a couple of examples.
Men overlad huen og spyddet, bukserne og pistolen til de mænd, der er født for at beskytte jer og gøre jer lykkelige".
However, we must recognise that if all the playwrights, both men and women, were taken together, their works were seldom of very high quality.
Det er interessant at se, at hvert køn ser sig selv på samme måde, som det andet ser det.
Still, examination of the women's writings shed light on the sensitivity of the authoresses and their perceptions of the events that they experienced.
Jean Bon Saint-André, deputeret i Nationalkonventet, erklærede 8. september 1792: "Selv om vi er i frihedens imperium, skal vi ikke tvinge det smukke køn.
Paris's eighteen concert halls continued to offer the usual selection of platitudes, highlighted here and there by the works of Mozart and Haydn.
Det skal fortsat kunne klæde sig efter egen smag".
The women musicians, who outnumbered their male counterparts, fostered the nascent popularity of the piano.
Alligevel beslutte de Forsamlingen den 21. september 1793, at "de kvinder, der ikke bærer kokarden, bliver straffet, første gang med 8 dages fængsel, og hvis det gen tager sig, bliver de erklæret mistænkte".
Hélène de Montgeroult, who was sentenced to the guillotine by the Tribunal of Public Safety, was saved at the eleventh hour by accepting to play the Marseillaise.
Metafor for en uundgåelig dødsdom. dom.
Marie Grosholtz, the famous Madame Tussaud, was working on her wax salon.
I modsætning til hvad man har tendens til at tro, gav revolutionen kun liden ændring til kvindemoden, undtagen i det store forbrug af de nationale farver (stof, sko, bånd, hatte) eller jakken "à la Carmagnole", eller de kontrarevolutionære moder, som aristokraterne lancerede efter Rædselsherredømmet: "à la guillotine" eller "à la victime", der kun varede kort tid og ikke fik efterfølgere.
There were women, like Emilie Candeille and Edmèe Sophie Gail, who composed (see Women and Music, Womenof EuropeSupplementîï*..?.?)· There were women who painted, following the lead of the famous Madame Vigèe Le Brun and Adélaïde Labille-Guiard. The exceptional talent of such singers and actresses as Mademoiselle Maillard, the Opera's most talented actress, illustrated the most flourishing period in the history of late 18th-century art.
Enkeltheden dominerede stadigvæk, den kom frem i 1780, og fra 1790 kom der en vis tendens til "pastoral" mode ind i pøblens påklædning.
The Revolution did, however, close the Royal School of Dance in 1792.
På kunstens område proklamerede et dekret fra Nationalkonventet i 1791 de frie opførelser.
Imprisoned as women were in the archaic shackles of women's duties, women's education raised little interest, at least for the working-class women.
Så snart det var sket, opførte mere end 60 parisiske teatre alene under Rædselsherredømmet 250 stykker af 140 forfattere, deri blandt et stort antal kvinder.
The bourgeois classes made education for girls one of their short-lived hobby horses but, backed up by Rousseau, the perfidious friend (according to Rousseau, women should devote themselves to their rôles as wives and mothers), forgot this with the advent of the Empire.
Det skønnes, at kvinderne under revolutionsperioden skrev omkring 900 teaterstykker inspireret af begivenhederne eller af deres egne krav. Mange fik deres stykker opført, såsom Olympe de Gouges eller Isabelle de Charrière, for blot at nævne et par eksempler.
Filled with a sense of duty, despite timid efforts to break free (see Mme de Rèmusat), women themselves kept themselves in these conditions of dependence on their husbands and society.
Alligevel må vi tilstå, at hos alle forfatterne (både kvinder og mænd) var produktionen sjældent af god kvalitet, men analysen af disse feminine vær ker oplyser os om deres forfatterinders følsomhed og deres opfattelse af de begivenheder, de oplevede.
A 1792 pamphlet put out by the boarding school of citizenesses Brute, mother and daughter, is self-explanatory: "The goal of education, especially of girls, is to develop their reason, to train their memories, to illuminate their minds and to direct their judgment, so as to enable them to be useful to their country, to themselves, and to become mothers who are honoured for their virtue, respected for their standards of behaviour, sought after because of their talents, esteemed because of their conduct, pleasant of character and charming due to the ornamentation of their wit."
Marie Grosholtz, den berømte Madame Tussaud, forberedte sit vokskabinet.
Actually, the Revolution fostered a sense of creative independence in women.