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Women'S Clubs are voluntary organizations that were originally formed by women who had been denied access to the major institutions of America's democratic civil society.

Working women formed working girls' clubs and small-town women formed civic improvement associations. In bigger cities, women organized citywide and neighborhood women's clubs and women's educational and industrial unions. Ethnic, church-based, African American, and settlement house women's clubs were founded across the country.

Although women continued to belong to literary, social, and charitable clubs, the majority of women's clubs organized after the Civil War had specific civic and political agendas. The specific purposes of each club differed according to the type of club and its stated purpose.

it has taken a toll on her family. But I suppose somebody has to do that to get movements ... you know, to be part of a movement.

she grew up in a privileged upper-middle-class white family in Anniston, Alabama.

And the parents were completely shocked by her radical views and particularly her radical deduction in the 1950s

SSecond Wave Feminism The term 'Second Wave' was coined by Marsha Lear, and refers to the increase in feminist activity which occurred in America, Britain, and Europe from the late sixties onwards. In America, second wave feminism rose out of the Civil Rights and anti-war movements in which women, disillusioned with their second-class status even in the activist environment of student politics, began to band together to contend against discrimination. The tactics employed by Second Wave Feminists varied from highly-published activism, such as the protest against the Miss America beauty contest in 1968, to the establishment of small consciousness-raising groups. However, it was obvious early on that the movement was not a unified one, with differences emerging between black feminism, lesbian feminism, liberal feminism, and social feminism. Second Wave Feminism in Britain was similarly multiple in focus, although it was based more strongly in working-class socialism, as demonstrated by the strike of women workers at the Ford car plant for equal pay in 1968. The slogan 'the personal is political' sums up the way in which Second Wave Feminism did not just strive to extend the range of social opportunities open to women, but also, through intervention within the spheres of reproduction, sexuality and cultural representation, to change their domestic and private lives. Second Wave Feminism did not just make an impact upon western societies, but has also continued to inspire the struggle for women's rights across the world.

From its start as the WAAC in 1942 until the end of World War II in 1946, only two black women from Kentucky would join the Women's Army Corps and go on to become officers, Anna Clarke and Mary A. Bordeaux (from Louisville), who was a member of the first Officer Candidate Class at Fort Des Moines and eventually was assigned to WAC recruiting duty in Chicago, Illinois.

Anna Mac Clarke was a pioneer, part of a unique group of women who came together for one purpose, to help their country win a world war. She and her sister WAACs would also fight another war at home; that of racism, and they, as one unified force, began to break down the barriers of her race and gender which would eventually lead to the civil rights movement of the late 1940s, up through the 1960s. Anna Mac would never know the full impact her efforts to right injustice would have on things that we take for granted today, not only in the military, but in the civilian world as well.

The Women's Armed Services Integration Act gave women permanent military status in the regular army or reserves.

The city’s two daily newspapers, the Herald and the Leader, worked hand in hand with respected pillars of the community and decided to ignore the revolution. The press took their orders from the powerful and didn’t report one of the biggest news stories in American history. Lexington had demonstrations, sit-ins and other protests, but the papers didn’t acknowledge their complicity in telling a lie until earlier this month.

The white citizenry of Lexington decided that pretense was preferable to the truth and chose not to point out the elephant in the living room. “Good” white people like Fred Wachs, general manager and publisher of both newspapers, said they wanted change, but didn’t think that anyone demanding it was worthy of an expenditure of newsprint.

The godfathers of Lexington told people where they could and could not live, and could and could not work, and could and could not go to school and yet were not labeled rabble rousers. That honor fell on those who risked death, injury and loss of livelihood to demand a just society.