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Mary Ritter Beard

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Mary Ritter Beard (5 ga Agusta, 1876 - 14 ga Agusta), masanin tarihi Amurka ce, marubuciya, mai fafutukar kare hakkin mata, kuma mai adana tarihin mata wanda kuma ya kasance mai ba da shawara game da adalci na zamantakewa. A matsayinta na mai gyarawa na Progressive Era, Beard ta kasance mai aiki a cikin ƙungiyoyin ma'aikata da na haƙƙin mata. Ta kuma rubuta littattafai da yawa game da rawar da mata ke takawa a tarihi ciki har da On Understanding Women (1931), America Through Women's Eyes (edita, 1933), da Woman as Force in History: A Study in Traditions and Realities (1946), babban aikinta. Bugu da kari, ta yi aiki tare da mijinta, masanin tarihi Charles Austin Beard, a matsayin marubucin littattafai bakwai, musamman The Rise of American Civilization (1927), kundin biyu, da Amurka a Midpassage: Nazarin Ma'anar wayewa (1939) da Ruhun Amurka (1942), na uku da na huɗu na jerin The Rise na wayewar Amurka. Littafin da ya fi sayarwa, Tarihin Tarihi na Amurka, shine aikin da suka fi sayarwa.

A farkon shekarun da suka gabata na karni na ashirin, Beard ya goyi bayan sashi na Kwaskwarimar goma sha tara kuma ya shiga cikin kungiyoyin mata da dama wadanda suka hada da Kungiyar Kwadago ta Mata, Kungiyar Kwararrun Mata masu Taimako (daga baya aka sake masa suna Kungiyar Siyasa ta Mata), Jam'iyyar New York City Suffrage, da Kungiyar Masu Karɓar Mata. Ta kuma kasance memba na kwamitin ba da shawara na Kungiyar Majalisa don Zaɓin Mata (daga baya ake kira Jam'iyyar Mata ta Kasa). A wani lokaci, ta shirya wallafe-wallafen sufuri, The Woman Voter da The Suffragist .Mai ba da izini.

Sha'awar Beard game da tarihin mata ya haifar da aikinta na kafa Cibiyar Duniya don Tarihin Mata a 1935 a Birnin New York. Kodayake cibiyar ta rufe a 1940, galibi saboda batutuwan cikin gida da rashin kudade, kokarinta ya karfafa kwalejoji da jami'o'i da yawa don fara tattara irin waɗannan rikodin kan tarihin mata. Beard ta kasance mai ba da shawara kan ci gaban tarihin mata a Kwalejin Radcliffe da Smith, wanda daga ƙarshe ya haifar da kafa Arthur da Elizabeth Schlesinger Library a Tarihin Mata a Amurka a Cibiyar Radcliffe don Nazarin Ci gaba, Jami'ar Harvard, da Sophia Smith Collection a Kwaleji ta Smith.

Rayuwa ta farko

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Tarihin iyali

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An haifi Mary Ritter a ranar 5 ga Agusta, 1876, a Indiya, Indiana, ga Narcissa (Lockwood) da Eli Foster Ritter . Ita ce ta huɗu a cikin iyali kuma 'yar fari.

An haifi mahaifiyar Maryamu a Paris, Kentucky, kuma ta kammala karatu daga Brookville Academy a Thornton, Kentucky . Ta yi aiki a matsayin malama a Kentucky kafin ta koma tare da iyalinta a 1861 zuwa Greencastle, Indiana (gida ga Asbury, yanzu Jami'ar DePauw).[1]

Mahaifinta ɗan Rachel (Jessup) ne da James Ritter . An haife shi kuma ya girma a gonar iyayensa a yammacin Indianapolis a Hendricks County, Indiana . Bayan ya halarci Jami'ar Kirista ta Arewa maso Yamma (Jami'ar Butler ta yanzu) a Indianapolis daga 1859 zuwa 1861, ya shiga cikin Sojojin Tarayyar a watan Afrilu na shekara ta 1861, ya koma cikin 16th Indiana Infantry Regiment jim kadan bayan barkewar Yaƙin basasar Amurka. Daga baya aka sauya Eli Ritter zuwa rundunar sojan Indiana ta 79 kafin a sallame shi daga aikin soja a watan Yunin 1863. Bayan aikin soja, ya shiga Jami'ar Asbury, ya kammala karatu tare da digiri na farko a 1865. Ya auri Narcissa Lockwood, mazaunin Greencastle, a watan Yunin 1866. Saboda rashin gani, sakamakon bayyanar a lokacin yakin, Eli Ritter ya dogara da matarsa, Narcissa, don karanta masa yayin karatunsa na shari'a. Bayan ya wuce kotun Indiana a 1866, Ritters sun koma Indianapolis, inda Eli ya kafa aikin lauya.[2] Bugu da kari, ya kasance mai aiki a cikin motsi na kamewa kuma a cikin 1883 ya zama kwamandan a cikin Indiana National Guard .

Ilimi da ci gaban ilimi

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Mary Ritter ta halarci makarantun gwamnati a Indianapolis kuma ta kammala karatu daga Makarantar Sakandare ta Shortridge a 1893 a matsayin mai gabatar da kara a cikin aji.[3][4] A kusa da shekaru goma sha shida, ta shiga a 1893 a Jami'ar DePauw, alma mater na mahaifinta da sauran 'yan uwanta, kuma ta zama memba na Kappa Alpha Theta sorority. Ta kuma yi aiki a matsayin shugabar ajin ta.

Ritter ta kammala karatu daga DePauw a 1897 tare da digiri na farko na Falsafa (PhB). [5] Ritter daga baya ya yi iƙirarin cewa 'yan'uwa mata biyu ne suka rinjaye shi a DePauw waɗanda suka ki iyakance kansu ga aikin al'ada da ayyukan [6] Wani tasiri na farko a kan Ritter shine farfesa na Jamusanci, Henry B. Longden, wanda ya haɗa al'adu, adabi, da falsafar cikin koyarwarsa game da harshen Jamusanci.

Yayinda take halartar kwaleji, Ritter ta sadu kuma ta fara dangantaka da Charles Austin Beard, wata daliba da mijinta na gaba. Beard, ɗan asalin Henry County, Indiana, ɗan manomi ne mai arziki kuma mai saka hannun jari. Bayan ya halarci Kwalejin Spiceland (makarantar Quaker a Henry County), Beard ya shiga Jami'ar DePauw a 1894, kuma ya zama mai digiri na Phi Beta Kappa a 1898.

Aure da rayuwar iyali

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Bayan kammala karatunta daga DePauw a shekara ta 1897, Ritter ta sami aiki a Greencastle a matsayin malamin Harshen Jamusanci na makarantar sakandare, yayin da Beard, sa'an nan ango, ya yi tafiya zuwa Ingila a watan Agustan 1898 don neman karatun digiri a Jami'ar Oxford. Ya kuma taimaka wajen kafa Ruskin Hall (Kwalejin Ruskin na yanzu), jami'a kyauta ga maza masu aiki, kafin ya koma Amurka a ƙarshen 1899.

Ma'auratan sun yi aure a watan Maris na shekara ta 1900. Wata daya bayan haka, sun koma Ingila, inda suka fara zama a Oxford, sannan suka koma Manchester yayin da Charles ya ci gaba da karatunsa kuma ya yi aiki a matsayin darektan sashen fadada Ruskin Hall. An haifi 'yarsu, Miriam, ta farko daga cikin' ya'yansu biyu, a Manchester a shekara ta 1901.

A cikin 1902, bayan sun yanke shawarar komawa Amurka, Beards sun zauna a Birnin New York, inda dukansu suka shiga matsayin dalibai masu digiri a Makarantar Kimiyya ta Siyasa a Jami'ar Columbia. A shekara ta 1904, Mary Ritter Beard ta dakatar da karatunta a fannin zamantakewa kuma ta zama mai aiki a cikin ƙungiyar mata. An haifi ɗan Beards, William, a cikin 1907, a wannan shekarar ne suka sayi gida mai ɗakuna goma sha shida a New Milford, Connecticut, inda suke yawan nishadantar da baƙi.

Charles Beard ya kammala digiri na digiri na falsafar (PhD) a tarihi, kuma ya zama memba na kwaleji a Jami'ar Columbia. Ya yi murabus daga farfesa a shekarar 1917 a matsayin zanga-zangar, biyo bayan korar mambobin ƙungiyar masu adawa da yaki guda uku a lokacin yakin duniya na farko, amma ya ci gaba da aikinsa a matsayin marubuci da masanin tarihi.

Tasirin Turai

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Yayinda take zaune a Ingila daga 1900 zuwa 1902, Mary Beard ta yi karatun tarihi kuma ta koyar da Jamusanci. Ta kuma lura da halin da ake ciki na ma'aikata a cikin masana'antar Burtaniya. Beard ta shiga cikin ƙungiyoyin ma'aikata na Burtaniya da mata ta hanyar abokantaka da masu tsattsauran ra'ayi da masu gyarawa Emmeline Pankhurst da 'ya'yanta mata, Christabel Pankhurst da Sylvia Pankhurst, waɗanda membobin Jam'iyyar Labour mai zaman kanta ne, da sauran shugabannin.[7][8] Abokan Beard da masu ilimi na Turai sun kuma rinjayi sha'awarta a cikin gwagwarmayar ma'aikata, siyasa mai ci gaba, sake fasalin zamantakewa, da rashin adalci na zamantakewa.

Motsi na zaɓen

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Mary Ritter Beard - hoto mara kwanan wata

Beard ta shiga cikin magoya bayan mata masu tsattsauran ra'ayi a cikin motsi na sufuri a Ingila ta hanyar abokantaka da Emmeline Pankhurst, makwabciya a Manchester, da 'ya'yan Pankhurist. Beard kuma ya fara tallafawa batutuwan da ke shafar mata masu aiki. Bayan da Beards suka koma Amurka a cikin 1902, Maryamu ta ci gaba da gwagwarmayarta a cikin kungiyoyin kwadago irin su New York Women's Trade Union League (WTUL), inda ta yi fatan inganta yanayin da mata ke aiki. Baya ga WTUL, Beard ta kasance mai aiki a cikin Kungiyar Daidaitaccen Mata masu Taimako (daga baya Kungiyar Siyasa ta Mata).[9]

Beard ta yi imanin cewa zaɓen zai ba mata kayan aiki don zabar shugabannin siyasa waɗanda za su, bi da bi, aiwatar da sauye-sauyen adalci na zamantakewa da ka'idojin gwamnati don inganta yanayin tattalin arziki da rayuwar ma'aikata.[10] A shekara ta 1910 ta kasance mai aiki a cikin ayyukan mata a New York a matsayin memba na New York City Suffrage Party (NYCSP), karkashin jagorancin Carrie Chapman Catt . Daga 1910 zuwa 1912, Beard ta kuma shirya littafinta The Woman Voter, kafin ta mai da hankali kan kokarin da ta yi a kan Wage-Earners' Suffrage League.[11]

Beard ya bar NYCSP a 1913 don shiga Kungiyar Majalisa don Mata (CU) (daga baya ake kira Jam'iyyar Mata ta Kasa) a karkashin jagorancin Alice Paul da Lucy Burns . A matsayinta na memba na wannan bangare mai tsattsauran ra'ayi na ƙungiyar mata, Beard ta taimaka wajen shirya tarurrukan mata kuma ta yi aiki a matsayin editan mujallar mako-mako. Mai ba da izini. A buƙatar Paul, Beard ta zama memba na kwamitin majalisa na Union.[12] Ta kasance daga cikin masu shirya babban fareti na mata a Washington, DC, a ranar 3 ga Maris, 1913, kuma ta yi aiki a matsayin marshal don wani ɓangare na fareti wanda ya haɗa da mata da yawa na Afirka, waɗanda Beard ya nace ya kamata su shiga. Gudummawar da Beard ya bayar ga Kungiyar Majalisa ta hada da tsara dabarun, shirya da shiga cikin zanga-zangar, gabatar da laccoci, rubuta labarai, da kuma ba da shaida a gaban Majalisa, gami da bayyanawa a gaban kwamitin majalisa na Majalisar Wakilai ta Amurka kan 'yancin mata a shekara ta 1914. Ba da daɗewa ba kafin ta yi murabus daga Majalisar Ba da Shawara ta Jam'iyyar Mata ta Kasa, Beard ta jagoranci tawagar New York zuwa Washington, DC, a watan Nuwamba 1917 don nuna goyon baya ga masu fafutukar mata (Silent Sentinels) waɗanda ke yin zanga-zanga a gaban Fadar White House .

Haɗin gwiwa tare da Charles Beard

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Daga gidansu a Connecticut, Mary da Charles Beard sun rubuta littattafai bakwai tare, sun fara da American Citizenship (1914), littafin makarantar sakandare. Kodayake an ambaci sunansu a matsayin masu haɗin gwiwa, tsaran su, gami da masu nazarin littattafai da 'yan tarihi, sun yi watsi da gudummawar Maryamu.[13] Masana tarihi Barbara Turoff, Ann Lane, da Nancy Cott, a cikin kimantawarsu game da ayyukan Mary Beard, da Ellen Nore, a cikin bincikenta game da Charles Beard, sun kammala cewa hadin gwiwar Beards cikakkiyar haɗin gwiwa ce, kamar yadda ma'auratan suka tabbatar, amma Beards ba su bayyana gudummawarsu ga ayyukan da aka buga ba.

Ayyuka na mutum da kuma gyare-gyare

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Mary Beard's Woman's Work in Municipalities (1915), na farko daga cikin littattafai shida da ta rubuta a matsayin marubuciya, ta yi jayayya cewa za'a iya la'akari da kokarin sauye-sauyen zamantakewar mata a matsayin ayyukan siyasa. Ta kuma bukaci mata da su bi mukamai na jagoranci a cikin gwamnatin birni. Littafin Beard, A Short History of the American Labor Movement (1920), ya shafi sake fasalin zamantakewa da ma'aikata, amma an fi saninta da rubuce-rubuce da kuma gyaran ayyukanta game da tarihin mata, musamman On Understanding Women (1931), America Through Women's Eyes (edita, 1933), da kuma babban aikinta, Woman as Force in History: A Study in Traditions and Realities (1946) [14] mafi tasiri.[15] Don kara sha'awar bincike kan tarihin mata, Beard ya yi amfani da tashoshin sadarwa da yawa, gami da litattafai, shirye-shiryen rediyo, labarai, jawabai, da littattafai.

Beard's Woman as Force in History (1946) ta kalubalanci ra'ayin mata na gargajiya kuma ta yi jayayya cewa mata koyaushe sun kasance masu aiki a tarihi tare da maza. Ta ci gaba da jayayya cewa mayar da hankali ga mata a matsayin wadanda abin ya shafa maimakon tasirin su a duniya ya karkata kuma ba daidai ba ne. Beard kuma ya yi imanin cewa zamantakewar mace da jinsi suna taka muhimmiyar rawa a cikin nasarorin da ta samu.

Beard ta ki amincewa da ra'ayin mata cewa maza sun mamaye mata kuma "da gangan ta yi amfani da ainihin matsalolin da aka yi wa mata a cikin ƙarni". Ta yi imani da karfi wajen ƙarfafa mata ta hanyar rubuce-rubucenta game da muhimmancin tarihin mata, tana mai cewa: "Ba za mu iya sanin yadda aka gina al'ummarmu ba tare da sanannun rabon mata ba wajen kafa 'yancin magana, taron kyauta, 'yancin ibada, duk' yancin bil'adama, duk rassan ilmantarwa da duk abin da muke daraja" Bearding ya kuma ya rubuta takardar siyasa ta Jami' Yanayin Mata ta Jami'ar Amurka da ita ce ta hanyar Nazarin Amurka. Duk da kokarin da ta yi, ba ta iya samun tallafin ta don kwaleji ko karatun jami'a ba. [16] [17]

Beard kuma ta rubuta kuma ya shirya wasu littattafai game da tarihin mata: Laughing Their Way: Women's Humor in America (wanda aka shirya tare da Martha Bensley Bruère, 1934), da kuma The Force of Women in Japanese History (1953). Littafinta na karshe shi ne girmamawa ga mijinta, The Making of Charles Beard (1955). [18]

Masanin tarihin mata

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Maryamu da Charles Beard sun kasance masu goyon bayan "Sabon Tarihi", wanda ya nemi hada abubuwan zamantakewa, al'adu, da tattalin arziki a cikin tarihin da aka rubuta - muhimmin mataki zuwa hada da gudummawar mata.[17] Mary Beard ta fadada kan wannan ra'ayi, tana jayayya cewa nazarin da ya dace game da "tarihin mata", daga farkon tarihi zuwa yanzu, zai nuna cewa mata koyaushe suna taka muhimmiyar rawa a duk wayewa. Ta kuma jaddada cewa mata sun bambanta da maza, amma hakan bai sanya gudummawarsu da ƙarancin darajar ba, kawai cewa ba a gane muhimmancin su ba.

A cikin shekarun 1930, Beard ba ta yarda da mata na zamanin ba, wanda ta yi imanin cewa suna kallon tarihin su a matsayin daya daga cikin zalunci. Ta kuma haifar da gardama game da kin amincewa da burin mata na daidaito tare da maza, [19] 'yan mata sun nemi cimma ta hanyar aiwatar da Kwaskwarimar Daidaitaccen Hakki, wanda Beard ya yi adawa, a tsakanin sauran ayyukan. Ga Beard, ra'ayi na gargajiya na mata game da zalunci na mata ba kawai ba daidai ba ne amma ba shi da taimako, kuma cewa yin ƙoƙari don daidaito tare da maza ba shi da isasshen burin, musamman dangane da ilimi. Beard ta ji cewa mata za su iya kuma ta kamata su ba da wani abu daban kuma ya fi fa'ida ga al'umma, kuma ya kamata mata su zama masu samar da "al'adu da wayewa".

Mai adana bayanai

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A cikin 1935, mai fafutukar zaman lafiya ta duniya kuma mai fafutuka Rosika Schwimmer ta ba da shawarar ga Beard na kafa Cibiyar Nazarin Mata ta Duniya (WCWA), wanda ya gudanar da taron farko na ƙungiya a Birnin New York a watan Oktoba na shekara ta 1935. A matsayinsa na darektan cibiyar na shekaru biyar masu zuwa, Beard ya fadada aikin bayan tattara takardun da suka shafi mata a cikin motsi na zaman lafiya. Ta yi fatan tattara a cikin babban ajiya kowane irin rikodin mata da aka buga da waɗanda ba a buga ba da sauran kayan ajiya da suka shafi tarihin mata a matakin duniya. Ta kuma shirya kafa wata cibiya don binciken mata, ilimi, da shirye-shiryen siyasa, da kuma tallafawa kokarin taimakawa wajen rubuta tarihi. Beard ya zaɓi taken cibiyar, "Babu takardu, babu tarihi," daga wata magana da masanin tarihin Faransa Numa Denis Fustel de Coulanges ya yi. [20] [17]

Ta hanyar lambobin sadarwa na Beard, cibiyar ta tara masu tallafawa aikin. Bugu da kari, Carrie Chapman Catt, Jane Addams, Harriet Stanton Blatch, da sauran fitattun mata kamar Alice Paul, Georgia O'Keeffe, Fannie Hurst, da Inez Haynes Irwin suma sun ba da goyon baya. Schwimmer ya yi murabus daga kwamitin daraktocin cibiyar a 1936, amma Eleanor Roosevelt da Frances Perkins sun amince da WCWA, wanda aka ƙaddamar a hukumance a Birnin New York a ranar 15 ga Disamba, 1937. Cibiyar da farko ta sami tallace-tallace da tallafi don ƙoƙarin tattara kayan, adana rubuce-rubuce, da kuma haifar da sha'awar tarihin mata. Koyaya, a matsayin darektan cibiyar, Beard ya magance yawancin abubuwan da ke fafatawa, sakamakon bambance-bambance na dogon lokaci a cikin ƙungiyar mata, da kuma rashin isasshen kuɗi da rashin jituwa tsakanin jagorancinta. Cibiyar ba ta taɓa cika tsammanin Beard ba kuma ta yi murabus a 1940. WCWA ta rufe daga baya a wannan shekarar, galibi saboda rikice-rikicen cikin gida da rashin kudade, ba tare da cimma burinta ba.

Ayyukan Beard tare da WCWA sun karfafa kwalejoji da jami'o'i da yawa don fara tattara irin waɗannan rikodin kan tarihin mata. An yaba mata da taimakawa wajen bunkasa tarihin tarihin mata a kwalejojin Radcliffe da Smith, wanda daga ƙarshe ya haifar da kafa Arthur da Elizabeth Schlesinger Library a Tarihin Mata a Amurka a Cibiyar Radcliffe don Nazarin Ci gaba a Jami'ar Harvard da Sophia Smith Collection a Smith . Bugu da kari, an canja wasu bayanan WCWA zuwa ƙananan tarin kamar New Jersey Historical Society. Kokarin Beard a WCWA ya kuma yi wahayi zuwa ga aikin mata na New Jersey, Inc.[21]

Tattaunawar Britannica

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Bayan rushewar Cibiyar Nazarin Mata ta Duniya a 1940, aikin Beard na gaba, wanda ya fara a 1941, bincike ne game da wakilcin mata na Encyclopædia Britannica, wanda aka samar bayan shawarar Walter Yust, babban editan Britannica. Beard ya tara ƙungiyar 'yan uwan mata (Dora Edinger, Janet A. Selig, da Marjorie White) don samar da Nazarin Encyclopædia Britannica dangane da Kula da Mata. Beard da abokan aikinta sun hada kai a kan aikin a tsawon watanni 18, kuma a watan Nuwamba 1942 sun ba da rahoton shafi 42 ga Yust. Duk da sha'awar da Yust ya nuna da tabbacin cewa Britannica za ta haɗa da ci gaba, an yi watsi da shawarwarin rahoton. Beard ta yi takaici da sakamakon, kuma a cikin wasikar 1947 ta ba da shawarar cewa mata kada su sake rubuta don bugawa.[22]

Rahoton ta haɗa da mahimman shawarwari game da labaran da ke akwai, da kuma shawarwari don sababbin labaran. Misali, marubutan sun lura cewa maganin zubar da ciki bai cika ba. Da yake jayayya cewa ba tambaya ce ta ɗabi'a ba, masu binciken sun ba da shawarar cewa zubar da ciki ya dace da yawan jama'a, siyasa, kiwon lafiya, da batutuwan zamantakewa. Binciken ya kuma lura cewa labarin game da ilimi ya fi na namiji; ya tambayi dalilin da ya sa babu labarin game da "Sarauniya;" da kuma dalilin da ya ya sa ba a haɗa mata a cikin maganin Britannica na kiwon lafiya da magani ba. Bugu da ƙari, daga labarin a kan "Song" rahoton ya lura: "Babu wata mata da ta raira waƙa a Turai, ya bayyana daga wannan bita. Ba a san gudummawar nuns, a cikin mawaƙa da waka, ba. " Batutuwan da marubuta suka ba da shawarar don haɗa su sun haɗa da wanka, yin burodi, dyeing, asibiti, yunwa, wanki, da salons, da sauransu.[22]

Shekaru na baya

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Mary Beard ta zama memba mai aiki a kungiyar mata ta kasa da kasa don zaman lafiya da 'yanci . Mary da Charles Beard, dukansu masu zaman lafiya ne, sun kuma yi adawa da shigar Amurka a yakin duniya na biyu. [17]

Bayan mutuwar Charles a 1948, a North Haven, Connecticut, Mary ta ci gaba da rubutu kuma ta ci gaba leken asiri har zuwa ƙarshen shekarunta saba'in. Littattafanta na ƙarshe sune The Force of Women in Japan History (1953), wanda aka buga shekaru ashirin bayan ita da mijinta sun ziyarci Japan a 1922-23, da kuma The Making of Charles Beard (1955), haraji ga marigayi mijinta. Bayan ta yi rashin lafiya a kusa da shekara tamanin, ta koma Scottsdale, Arizona, don zama kusa da ɗanta, William.

Mutuwa da gado

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Duk da kokarin da Beard ta yi na samun takardun mata a duk faɗin duniya kuma daga kowane lokaci a tarihi don Cibiyar Nazarin Mata ta Duniya, ba ta yi la'akari da rubuce-rubucen kanta ba, wasiƙu, da sauran takardun darajarta. Kafin mutuwarsu, ita da mijinta, wanda matsayinsu na pacifist ya zama mai kawo rigima a cikin shekaru goma da suka gabata na rayuwarsa, sun lalata kusan dukkanin wasikun su da takardun da suka dauka na sirri. Mary Beard ba ta shirya buga kowanne daga cikin wasikun su ba kuma ba ta son wasu su yi haka ba; duk da haka, wasu daga cikin wasikar da suka tsira da aka samu a cikin tarin wasu mutane daga baya an buga su.

Kyautar Maryamu da Charles Beards ta samo asali ne daga ayyukan da suka buga. Haɗin gwiwar ma'auratan na litattafai masu zurfi da masu hadawa ya kasance sabon abu ga lokacin su. Baya ga haɗa tarihin zamantakewa, tattalin arziki, da siyasa, sun haɗa da batutuwan zamani da gudummawar mata ga wayewa.[1] Margaret Crocco ta nuna cewa tsarin hadin gwiwa da Beards suka yi amfani da shi a cikin litattafan su ya karfafa ci gaban shirye-shiryen ilimi a cikin al'ummar Amurka a cikin shekarun 1930 da 1940 a kwalejoji da jami'o'i ciki har da Jami'ar Yale, Jami'ar Brown, Jami'an Minnesota, da Jami'an Pennsylvania.[2] An zabi Mary a matsayin memba a Phi Beta Kappa a shekarar 1939. (A shekara ta 1897, lokacin da ta kammala karatu daga Jami'ar DePauw, maza ne kawai aka ba da wannan girmamawa ta ilimi.)

A cikin Tarihi da Mata: A Glass Half Full (1993), Judith Zinsser ta yi jayayya cewa tun daga farkon shekarun 1930, Mary Beard "ta kasance sanannen iko da mai ba da shawara ga tarihin mata a Amurka. " Rubutun Beard da ayyukan da ta dauka a lokacin rayuwarta a madadin mata, batutuwan aiki, da kafa tarihin mata sun taimaka wajen haskaka gudummawar da mata suka yi a cikin tarihi. A ƙarshen ƙarni na ashirin, wasu masana tarihi sun fara haɗa gudummawar mata ga tarihi a cikin wallafe-wallafen su kamar Howard Zinn na A People's History of the United States (rev. 1995). Margaret Crocco ta kammala cewa ra'ayoyin Mary Beard game da tarihin mata, gabaɗaya, da kuma jayayya ta Beard cewa mata ma sun kasance wakilai masu aiki a tarihi "sun kasance a kan gaba a fagen yau". A cikin The Majority Finds Its Past: Placing Women in History (1979), masanin tarihi Gerda Lerner ya bayyana kokarin da ake ci gaba da rubutawa game da tarihin Mata kamar yadda ake ci gaba.

Kodayake aikin Beard na kafa tarihin mata a Birnin New York bai yi nasara ba, ta tuntubi wasu shirye-shiryen tarihin mata waɗanda daga ƙarshe suka haifar da kafa ɗakin karatu na Schlesinger a Cibiyar Nazarin Ci gaba ta Radcliffe a Jami'ar Harvard, da kuma tarin Sophia Smith a ɗakin karatu na Neilson a Kwalejin Smith, da sauran ayyukan tarihin mata kamar waɗanda ke New Jersey. [21]

Ɗaya daga cikin abubuwan da Mary Beard ta samu a kai tsaye shine ci gaban darussan tarihin mata, waɗanda suka zama kyaututtuka masu kyau a makarantun kwalejin Amurka. Ayyukanta "A Changing Political Economy as It Affects American Women" misali ne na farko na tsarin karatun tarihin mata. Tarihin mata ya samo asali ne a fannin karatu na ilimi.[23] A shekara ta 1970, harabar Jami'ar Indiana-South Bend ta fara abin da ya fi tsufa a ci gaba da karatun mata a Amurka.

Zaɓuɓɓukan ayyukan da aka buga

[gyara sashe | gyara masomin]

Manazarta

[gyara sashe | gyara masomin]

Bayani

[gyara sashe | gyara masomin]
  1. ↑ name="Weber7">Catherine E. Forrest Weber (Winter 2003). "Mary Ritter Beard: Historian of the Other Half". Traces of Indiana and Midwestern History. Indianapolis: Indiana Historical Society. 15 (1): 7. Retrieved August 22, 2019.
  2. ↑ name="Weber7">Catherine E. Forrest Weber (Winter 2003). "Mary Ritter Beard: Historian of the Other Half". Traces of Indiana and Midwestern History. Indianapolis: Indiana Historical Society. 15 (1): 7. Retrieved August 22, 2019.
  3. ↑ name="ICW">"Mary Ritter Beard" (PDF). Indiana Commission for Women. Retrieved August 19, 2019.
  4. ↑ name="Ksander">Yael Ksander (March 10, 2008). "Mary Ritter Beard". Moment of Indiana History. Indiana Public Media. Retrieved August 19, 2019.
  5. ↑ Nancy F. Cott (2000). "Beard, Mary Ritter". American National Biography. Oxford University Press. (Subscription required)
  6. ↑ name="NPC">"Mary Ritter Beard, Kappa Alpha Theta". National Panhellenic Conference. March 11, 2016. Retrieved August 22, 2019.
  7. ↑ name="Ksander">Yael Ksander (March 10, 2008). "Mary Ritter Beard". Moment of Indiana History. Indiana Public Media. Retrieved August 19, 2019.
  8. ↑ name="Simkin">John Simkin (August 2014). "Mary Ritter Beard". Spartacus Educational. Retrieved August 20, 2019.
  9. ↑ name="Simkin">John Simkin (August 2014). "Mary Ritter Beard". Spartacus Educational. Retrieved August 20, 2019.
  10. ↑ name="Bair4">Sarah D. Bair (Fall 2006). "Citizenship for the Common Good: The Contributions of Mary Ritter Beard (1876–1958)" (PDF). International Journal of Social Education. Muncie, Indiana: Ball State University. 21 (2): 4. Retrieved August 22, 2019.
  11. ↑ name="Simkin">John Simkin (August 2014). "Mary Ritter Beard". Spartacus Educational. Retrieved August 20, 2019.
  12. ↑ name="NPC">"Mary Ritter Beard, Kappa Alpha Theta". National Panhellenic Conference. March 11, 2016. Retrieved August 22, 2019.
  13. ↑ name="Crocco9">Margaret Smith Crocco (November 1997). "Forceful Yet Forgotten: Mary Ritter Beard and the Writing of History". The History Teacher. 30 (1): 9–31. doi:10.2307/494178. JSTOR 494178.
  14. ↑ name="ICW">"Mary Ritter Beard" (PDF). Indiana Commission for Women. Retrieved August 19, 2019.
  15. ↑ name="Carmony">Donald F. Carmony (June 1957). "Review of The Making of Charles A. Beard by Marry Ritter Beard". Indiana Magazine of History. Bloomington: Indiana University. 53 (2): 214–15. Retrieved August 22, 2019.
  16. ↑ 16.0 16.1 Cite error: Invalid <ref> tag; no text was provided for refs named Weber11
  17. ↑ 17.0 17.1 17.2 17.3 John Simkin (August 2014). "Mary Ritter Beard". Spartacus Educational. Retrieved August 20, 2019.
  18. ↑ 18.0 18.1 Donald F. Carmony (June 1957). "Review of The Making of Charles A. Beard by Marry Ritter Beard". Indiana Magazine of History. Bloomington: Indiana University. 53 (2): 214–15. Retrieved August 22, 2019.
  19. ↑ Anke Voss-Hubbard (Winter 1995). ""No Documents—No History": Mary Ritter Beard and the Early History of Women's Archives". American Archivist. 58 (1): 18–19. doi:10.17723/aarc.58.1.hr300127g3142157.
  20. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named VH19-20
  21. ↑ 21.0 21.1 "Mary Ritter Beard". New Jersey Women’s History. Retrieved August 20, 2019.
  22. ↑ 22.0 22.1 Beard et al. 1977.
  23. ↑ 23.0 23.1 23.2 23.3 23.4 "Mary Ritter Beard" (PDF). Indiana Commission for Women. Retrieved August 19, 2019.
  24. ↑ Margaret Smith Crocco (November 1997). "Forceful Yet Forgotten: Mary Ritter Beard and the Writing of History". The History Teacher. 30 (1): 9–31. doi:10.2307/494178. JSTOR 494178.
  25. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named Crocco12-13
  26. ↑ 26.0 26.1 Cite error: Invalid <ref> tag; no text was provided for refs named INauthors23
  27. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named Crocco9-10
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