Although the stories are fiction, the women and their struggles are very real; the facts of their histories and known and recorded. These incredible women were pioneers whose work, actions, beliefs, or positions have probably have affected us all in very real ways. They came and they conquered in ways that continue to have far-reaching effects. Their actions paved the way for many future generations.
On Alberta’s Women Pioneers
Including questions for discussion and exploration of what it means to be a pioneer, Women Who Roar offers stories of these amazing women told with humor and insight. Immerse yourself in the lives and learn the legacies of these inspiring Alberta pioneers. How to write a great review.
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You can remove the unavailable item s now or we'll automatically remove it at Checkout. Continue shopping Checkout Continue shopping. In , Murphy, along with a group of women, attempted to observe a trial for women who were labelled prostitutes and were arrested for "questionable" circumstances. The women were asked to leave the courtroom on the claims that the statement was not "fit for mixed company". This outcome was unacceptable to Murphy and she protested to the provincial Attorney General. Murphy's request was approved and she became the first woman police magistrate for the British Empire.
Her appointment as a judge, however, became the cause for her greatest adversity concerning women within the law. In her first case in Alberta on July 1, , she found the prisoner guilty. The prisoner's lawyer called into question her right to pass sentence since she was not legally a person. The Provincial Supreme Court denied the appeal. In , she headed the battle to have women declared as "persons" in Canada, and, consequently, qualified to serve in the Senate. Lawyer, Eardley Jackson, challenged her position as judge because women were not considered "persons" under the British North America Act This understanding was based on a British common law ruling of , which stated, "women were eligible for pains and penalties, but not rights and privileges.
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In , she presided over the inaugural conference of the Federated Women's Institutes of Canada , which passed a resolution calling for a female senator to be appointed. The National Council of Women and the Montreal Women's Club also supported the resolution, selecting Murphy as their preferred candidate. Murphy began to work on a plan to ask for clarification of how women were regarded in the BNA act and how they were to become Senators.
In order for her question to be considered, she needed at least five citizens to submit the question as a group. The women's petition set out two questions, [11] but the federal government re-framed it as one question, asking the Supreme Court: The Court held that women were not qualified to sit in the Senate. On 18 October , in a decision called Edwards v.
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Canada Attorney General , the Privy Council declared that 'persons' in Section 24 of the BNA Act of should be interpreted to include both males and females therefore women were eligible to serve in the Senate. Despite the ruling, Murphy was never appointed to the Senate. After the Conservatives under R.
Emily Murphy
Bennett won the federal election , Murphy was denied to chance to sit in the Senate again in , because the vacancy had been caused by the death of a Catholic senator, and Murphy was a Protestant. Murphy would die in without fulfilling her dream of sitting in Canada's upper chamber. The women were known as the Famous Five and were considered leaders in education for social reform and women's rights.
They challenged convention and established an important precedent in Canadian history. In Canada's Senate Chamber, the five women are honoured with a plaque that reads, "To further the cause of womankind these five outstanding pioneer women caused steps to be taken resulting in the recognition by the Privy Council of women as persons eligible for appointment to the Senate of Canada.
In October , the Senate voted to name Murphy and the rest of the Five Canada's first "honorary senators". Although Murphy's views on race changed over the course of her life, [13] the perspective contained in her book The Black Candle is considered the most consequential because it played a role in creating a widespread "war on drugs mentality" leading to legislation that "defined addiction as a law enforcement problem".
Using extensive anecdotes and "expert" opinion, The Black Candle depicts an alarming picture of drug abuse in Canada, detailing Murphy's understanding of the use and effects of opium , cocaine , and pharmaceuticals , as well as a "new menace", " marihuana ". Vancouver at the time was in the midst of a moral panic over drugs that was part of the anti-Oriental campaign that precipitated the Chinese Immigration Act of Canadian drug historian Catherine Carstairs has argued that Murphy's importance regarding drug policy has been "overstated". Although Murphy's anti-drug screeds were widely read and helped spread the drug panic across Canada, she was not respected by the Division of Narcotic Control because of the creative liberties she took in presenting research they had assisted her with.
According to Carstairs, "There were insinuations in the records that the bureaucrats at the division of narcotic control did not think very highly of Emily Murphy and did not pay attention to what she was writing about, and they didn't consider her a particularly accurate or valuable source. Carstairs also avers that Murphy did not influence the drug panic in Vancouver, but that nevertheless "her articles did mark a turning point and her book Race permeates The Black Candle , and is intricately entwined with the drug trade and addiction in Murphy's analysis.
Yet she is ambiguous in her treatment of non-whites.
Drugs victimize everyone, and members of all races perpetrate the drug trade, according to Murphy. In this scheme, the white race was facing degradation through miscegenation , while the more prolific "black and yellow races may yet obtain the ascendancy" [23] and thus threatened to "wrest the leadership of the world from the British". Murphy's distaste for non-whites is reflected in scholarly debates, but what is not controversial is that The Black Candle was written "for the express purpose of arousing public demands for stricter drug legislation" and that in this she was to some degree successful.
On the other hand, she may have deliberately tried to distance herself from those prejudices, especially the ones propagated by the more vulgar and hysterical Asian exclusionists in British Columbia in order to maximize her own credibility and sway her more moderate readers. During the early twentieth century, scientific knowledge emerged in the forefront of social importance.
Advances in science and technology were thought to hold answers to current and future social problems. Murphy was among those who thought that societal problems like alcoholism, drug abuse and crime resulted from mental deficiencies. In a article titled "Overpopulation and Birth Control", she states: As the politics behind the Second World War continued to develop, Murphy, who was a pacifist , theorized that the only reason for war was that nations needed to fight for land to accommodate their growing populations.
Her argument was that: Without the constant need for more land, war would cease to exist. Her solution to these social issues was eugenics.
Murphy supported selective breeding and the compulsory sterilization of those individuals who were considered mentally deficient. She believed that the mentally and socially inferior reproduced more than the "human thoroughbreds" and appealed to the Alberta Legislative Assembly for forced sterilization. In a petition, she wrote that mentally defective children were "a menace to society and an enormous cost to the state She wrote to Minister of Agriculture and Health, George Hoadley that two female "feeble-minded" mental patients had already bred several offspring.
She called it "a neglect amounting to a crime to permit these two women to go on bearing children". Due in part to her heavy advocacy of compulsory sterilization, thousands of Albertan men and women were sterilized without their knowledge or consent under the Sexual Sterilization Act of Alberta before its repeal in Her legacy is disputed, with her important contributions to feminism being weighed against her racist and nativist views and her advocation of eugenics.
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In addition to being against immigration, she was a strong supporter of Alberta's legislation for the Sexual Sterilization of the Insane at a time when compulsory sterilization was practised in some North American jurisdictions. Recent memorializing of the Famous Five, such as the illustration on the back of the fifty-dollar bill, has been used as the occasion for re-evaluating Murphy's legacy. Marijuana decriminalization activists especially have criticized Murphy as part of the movement to discredit marijuana prohibition. It has been speculated that today's drug laws are built on the racist foundations laid by Murphy and that the drug war has harmed more women than the Persons Case has benefited.
She lived in this home from until her death in In , she was recognized as a Person of National Historic Significance by the government of Canada. From Wikipedia, the free encyclopedia.