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1 Feminism is Love: https://drive.google.com/file/d/1tEsRK42PT6g5go5HIHDxLpXOT0NMdJFi/view?

Weng, C. (2019). Feminism is
Structural, Romantic, love: Structural, romantic, and
and Marxist-Feminist marxist-feminist themes in Pride
Themes in Pride and and Prejudice and Les
Prejudice and Les Misérables. International Journal
Misérables of English Literature and Social
Sciences (IJELS), 4(6), 1809-
1815.

2 Mendialogkan Hakikat https://drive.google.com/file/d/14YLvMvPFLjhYQJruU__uLWtKaDoPjyoG/view?

Kasim, H. (2020). Mendialogkan
Hukum dan Keadilan hakikat hukum dan keadilan
pada Berbagai Aliran pada berbagai aliran pemikiran
Pemikiran Hukum hukum dalam novel Les
dalam Novel Les Miserables. Jurnal Konstitusi,
Miserables 17(4), 753-776.

3 The Sewer and the https://drive.google.com/file/d/1veJvc7nlJq3k_n9Ba1gSu52Pr2J-IEZD/view?usp

Lewis, B. (2016). The Sewer and
Prostitute in "Les the Prostitute in" Les
Misérables": From Misérables": From Regulation to
Regulation to Redemption. Nineteenth-
Redemption Century French Studies, 266-
278.

4 A Study On Frustration https://drive.google.com/file/d/1_UE8g1qk03oI1jdVmCzgmAEZjxRJLxe6/view?u

Titaranti, A., Siswantoro, S., &
in Fantine on Les Rochsantiningsih, D. (2018). A
Miserables Novel By Study On Frustration in Fantine
Victor Hugo: on Les Miserables Novel By
Psychological Approach Victor Hugo: Psychological
and Its Implementation Approach and Its
Implementation. English
Education, 6(2), 210-220.
5 Feminism in the French https://drive.google.com/file/d/1HYn6aNzE5mvyJHu3S4NfJJQ319axBNp2/view
Abray, J. (1975). Feminism in
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6 Feminism and the https://drive.google.com/file/d/1CDZe107X72qeh_jFbmXYIs7ilWbsg9OT/view?u

Moghadam, V. M. (2018).
Future of Revolutions Feminism and the future of
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7 Prospects for Feminism https://drive.google.com/file/d/10rBimmYnYm3lGtFfWLj95QXSm0NtxNcO/view
Barlow, R., & Akbarzadeh, S.
in the Islamic Republic (2008). Prospects for feminism
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8 Iranian Women and the https://drive.google.com/file/d/1DP51i_LzGZh4ODo-OUcaxK15aHbA6Biv/view?

Mohammadi, M. (2007). Iranian
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9 The Personal, the https://drive.google.com/file/d/1BL_tibrXHjEXJvmQic4FjiyvIS7PhJc4/view?usp=

Mohammadi, O. (2016). The
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10 A Feminist Generation https://drive.google.com/file/d/1Oai8bWS2VJ_SUtkoL8XAEsFad8AR9_6R/view
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 Content
1. Relationships founded on the basis of equality and mutual respect
are stronger than those which are not.
2. Despite their general lack of morals, Madame and Monsieur
Thénardier are depicted as equal business partners at their inn.
While it was not uncommon for women to assist their husbands,
women at the time rarely had the degree of power and influence over
their husbands and their businesses as Madame Thénardier does. In
the film, her assertiveness and direct cooperation with her husband
demonstrates her unconventionality.

Gambaran dominasi patriarkal nampak ketika Fantine bahkan

semakin dihina oleh laki-laki berpenampilan dandy ketika, dalam
keterpaksaan dan keterpurukan, mencoba menjajakan dirinya.
Hinaan ini membuatnya melakukan tindakan agresif yang berujung
pada persoalan hukum. Alih-alih dilindungi oleh hukum, ia bahkan
dijatuhi hukuman 6 (enam) bulan penjara. Di sini terlihat
ketidakberpihakan hukum terhadap keadaan kaum perempuan
terpinggirkan.

1. Hugo constructs his rich narrative around these bare facts ... that
prostitution was not a moral failing, but a profession of last resort for
women with limited choices for survival.
2. For Javert, to allow these infectious agents to re-enter the world
above, to fail to mark, observe, categorize, and contain them, would
be to put society as a whole in danger of moral infection.
3. Hugo redeems the prostitute not by returning her to the path of
virtue, but simply by demonstrating that she never left.

The causes of Fantine's frustration are the abandonment from her

husband, expell from the factory, increasing debt for the Thenardiers,
injustice done by Javert, and physical and verbal humiliation. These
are causes in which Fantine could realize before but she did not
have power to manage it by her strength. These are incidents which
can be predicted and controlled, but as those happened continually;
huge strength was needed to bear it. Those incidents happen in the
moment when she did not have enough house hold utilities and
clothes to warm, protect, and beautify her body and her appearance;
when she worked very hard everyday and got few hours to take a
rest; and when she was chased by the Thenardiers to pay her debt
which seemed impossible to fulfill.
1. Women should be forbidden to learn reading and writing in order
to limit them to useful domestic labor. Nor was the economic position
of eighteenth- century women enviable. Although their earnings were
vital to the survival of lower-class families, their wages were very low
(Context: Feminism during the Old Regime (before the French
Revolution)).
2. Most women ignored the feminists
3. The progress of the Revolution had rendered the brave hopes of
the feminists of 1789-91 chimeric.

1. The women-in-the-family model of revolution excludes women

from definitions and constructions of independence, liberation and
liberty, and sometimes expressly designates women as second-class
citizens or legal minors. It frequently constructs an ideological linkage
between patriarchal values, nationalism, and the religious order. It
assigns women the role of wife and mother, and associates women
not only with family but also with tradition, culture and religion. The
historical precursor of the patriarchal model was the French
revolution (1789). The woman’s chief responsibility in the Republic
was biological reproduction and the socialization of children in
republican virtues.
2. The immediate gender outcome of the Iranian revolution (1979)
was a patriarchal and regressive one, in part due to the pre-existing
social structure and the nature of gender relations.
3. Many Iranian feminists have raised the question of why the left
forces were so ambivalent on the woman question after the
revolution, and why they were so hostile to feminism... It can be
explained by participation and representation: the overwhelming
presence of men in left-wing organizations versus the limited
presence of women.
1. Iranian women have refused to remain confined to the walls of
domesticity. Displaying both psychological strength and endurance,
they have managed to maintain footholds in various aspects of public
life. An expanding youth population and women’s high participation in
tertiary education have played key roles in this respect.
2. Other laws in the Islamic Republic tend to reflect this general
devaluing of women’s lives. For example, women’s legal testimonies
are valued at half that of a man’s, and in some cases worth nothing
unless corroborated by a man’s. Polygamy is legal in Iran, and
divorce is lawfully the man’s prerogative.
3. The state’s gender ideology is grounded in a culture of patriarchy,
and reinforced (and ostensibly justified) by a patriarchal
interpretation of Islam’s holy sources.
4. Young Iranian women and girls were not witness to the heady
years of the 1979 revolution and some observers have argued that
religio-revolutionary ideals do not concern them as much as their
social and economic realities.
5. Iranian women are currently grappling with serious issues of
unemployment and unaffordable housing. This has generated
conditions of poverty, and widespread ancillary problems such as
family breakdown, prostitution, and drug addiction.

1. By setting standards of modest dress for women, the Islamic state

places its imprimatur on the principle that women are responsible for
the moral behavior of men.
2. Iranian women in the household framework have been powerless
to change their condition in life. They are mostly a silent majority.
Most Iranian women incarcerated in the walls of their houses
accepting their lot in life without visible question; they have no
choice.
3. They (feminists in Iran) have been campaigning against wearing
obligatory veils, arranged marriage, spousal abuse, domestic
violence, gender division of labor, greater rates of unemployment for
women.

1. The Iran government in creating most of the policies including

about the veil by grafting the religious worldview on it.
2. Similar to France, the constitution in 2004 distribute a pack of
regulations to prevent religious signs in public spaces. Thereafter, in
2010 France's constitution further the regulation that also affect the
use of vail for females.
3. Otherwise in Iran, the graft of religious on policy is to obligate all
females to use hijab.
4. The line between what constitutes right/wrong or
acceptable/unacceptable is much clearer when dealing with larger
matters of public communication than when looking at smaller or
more individual acts of resistance, opinion, or out-cry.
1. Women's labor force participation rose by a third between the
1980s and the 1990s, according to time-series data from the World
Bank and the Statistical Center of Iran, though it is still somewhat
lower in Iran than the global average.
2. Educated young married women are significantly more likely than
other married women to make or share decisions.
3. Educated young women are more feminist than their mothers, and
more feminist than young men. What is unusual about Iran is that
these developments have occurred under a regime that is openly
hostile to the ideology of feminism. Despite the government's best
efforts, women educated in the Islamic Republic of Iran aspire to
equality with men in important ways, just as educated women in
other countries do. Many educated young women support women's
labor force participation, even after marriage, and engage in such
work themselves far more often than do less-educated women.
Educated young women are marrying later, having children later, and
having fewer children than other women.
4. These differences are relative, not absolute. Not all educated
young women are feminists, and not all feminists are educated
young women.
Paraphrased