Female education is a catch-all term for a complex set of issues and debates surrounding education (primary education, secondary education, tertiary education, and health education in particular) for girls and women. It includes areas of gender equality and access to education, and its connection to the alleviation of poverty. Also involved are the issues of single-sex education and religious education in that the division of education along gender lines as well as religious teachings on education have been traditionally dominant and are still highly relevant in contemporary discussions of educating females as a global consideration.
While the feminist movement has certainly promoted the importance of the issues attached to female education, the discussion is wide-ranging and by no means narrowly defined. It may include, for example, AIDS education. Universal education, meaning state-provided primary and secondary education independent of gender is not yet a global norm, even if it is assumed in most developed countries. In some Western countries, women have surpassed men at many levels of education. For example, in the United States in 2005/2006, women earned 62% of associate's degrees, 58% of bachelor's degrees, 60% of master's degrees, and 50% of doctorates.
Education for women with handicaps has also improved. In 2011, Giusi Spagnolo became the first woman with Down Syndrome to graduate college in Europe (she graduated from the University of Palermo in Italy.)
Improving girls' educational levels has been demonstrated to have clear impacts on the health and economic future of young women, which in turn improves the prospects of their entire community . In the poorest countries of the world, 50% of girls do not attend secondary school. Yet, research shows that every extra year of school for girls increases their lifetime income by 15%. Improving female education, and thus the earning potential of women, improves the standard of living for their own children, as women invest more of their income in their families than men do. Yet, many barriers to education for girls remain. In some African countries, such as Burkina Faso, girls are unlikely to attend school for such basic reasons as a lack of private latrine facilities for girls.
Higher attendance rates of high schools and university education among women, particularly in developing countries, have helped them make inroads to professional careers with better-paying salaries and wages. Education increases a woman's (and her partner and the family's) level of health and health awareness. Furthering women's levels of education and advanced training also tends to lead to later ages of initiation of sexual activity and first intercourse, later age at first marriage, and later age at first childbirth, as well as an increased likelihood to remain single, have no children, or have no formal marriage and alternatively, have increasing levels of long-term partnerships. It can lead to higher rates of barrier and chemical contraceptive use (and a lower level of sexually transmitted infections among women and their partners and children), and can increase the level of resources available to women who divorce or are in a situation of domestic violence. It has been shown, in addition, to increase women's communication with their partners and their employers, and to improve rates of civic participation such as voting or the holding of office.
- 1 Chinese history
- 2 Islamic history
- 3 European history
- 4 Africa
- 5 India
- 6 Catholic tradition
- 7 See also
- 8 References
- 9 Notes
- 10 External links
Along with the custom of foot-binding among Chinese women that lasted through the end of the 19th century, it was recognized that a woman's virtue lay with her lack of knowledge. As a result, female education was not considered to be worthy of attention. With the arrival of numerous Christian missionaries from Britain and the US to China in the 19th century and some of them being involved in the starting of schools for women, female education started to receive some attention.
Due to the social custom that men and women should not be near one another, the women of China were reluctant to be treated by male doctors of Western medicine. This resulted in a tremendous need for female doctors of Western Medicine in China. Thus, female medical missionary, Dr. Mary H. Fulton (1854-1927), was sent by the Foreign Missions Board of the Presbyterian Church (USA) to found the first medical college for women in China. Known as the Hackett Medical College for Women (夏葛女子醫學院), this College was located in Guangzhou, China, and was enabled by a large donation from Mr. Edward A.K. Hackett (1851-1916) of Indiana, United States. The College was dedicated in 1902 and offered a four-year curriculum. By 1915, there were more than 60 students, mostly in residence. Most students became Christians, due to the influence of Dr. Fulton. The College was officially recognized, with its diplomas marked with the official stamp of the Guangdong provincial government. The College was aimed at the spreading of Christianity and modern medicine and the elevation of Chinese women's social status. The David Gregg Hospital for Women and Children (also known as Yuji Hospital 柔濟醫院 was affiliated with this College. The graduates of this College included CHAU Lee-sun (周理信, 1890-1979, alumna of Belilios Public School) and WONG Yuen-hing (黃婉卿), both of whom graduated in the late 1910s and then practiced medicine in the hospitals in Guangdong province.
Women in Islam played an important role in the foundations of many Islamic educational institutions, such as Fatima al-Fihri's founding of the University of Al Karaouine in 859. This continued through to the Ayyubid dynasty in the 12th and 13th centuries, when 160 mosques (places of worship) and madrasahs (places of education) were established in Damascus, 26 of which were funded by women through the Waqf (charitable trust or trust law) system. Half of all the royal patrons for these institutions were also women.
According to the Sunni scholar Ibn Asakir in the 12th century, there were opportunities for female education in the medieval Islamic world. Asakir wrote that women should study, earn ijazahs (academic degrees), and qualify as scholars and teachers. This was especially the case for learned and scholarly families, who wanted to ensure the highest possible education for both their sons and daughters. Ibn Asakir had himself studied under 80 different female teachers in his time. According to a hadith attributed to Muhammad, he praised the women of Medina because of their desire for religious knowledge:
"How splendid were the women of the ansar; shame did not prevent them from becoming learned in the faith."
While it was not common for women to enroll as students in formal classes, it was common for women to attend informal lectures and study sessions at mosques, madrasahs, and other public places. While there were no legal restrictions on female education, some men, such as Muhammad ibn al-Hajj (d. 1336), did not approve of this practice and were appalled at the behaviour of some women who informally audited lectures in his time:
While women accounted for no more than one percent of Islamic scholars prior to the 12th century, there was a large increase of female scholars after this. In the 15th century, al-Sakhawi devotes an entire volume of his 12-volume biographical dictionary al-Ḍawʾ al-lāmiʻ to female scholars, giving information on 1,075 of them. More recently, the scholar Mohammad Akram Nadwi, currently a researcher from the Oxford Centre for Islamic Studies, has written 40 volumes on the muḥaddithāt (the women scholars of ḥadīth), and found at least 8,000 of them.
In ancient Rome, upperclass women seem to have been well-educated, some highly so, and were sometimes praised by male historians of the time for their learning and cultivation. Cornelia Metella, for instance, was distinguished for her knowledge of geometry, literature, music, and philosophy. In the wall paintings of Pompeii, women are more likely than men to be pictured with writing implements. Some women had sufficient knowledge of the law and oratorical training to conduct court cases on their own behalf, or on behalf of others. Among occupations that required education, women could be scribes and secretaries, calligraphers, and artists.
Some and perhaps many Roman girls went to a public primary school. Boys and girls were educated either together or with similar methods and curriculum. One passage in Livy's history assumes that the daughter of a centurion would be in school; the social rank of a centurion was typically equivalent to modern perceptions of the "middle class". Girls as well as boys participated in public religious festivals, and sang advanced choral compositions that would require formal musical training.
Medieval education for females was typically tied to a convent. Research has uncovered that several early women educators were in charge of schools for girls:
St. Ita of Ireland - died 570 AD. Founder and teacher of a co-ed school for girls and boys at her monastery of Cell Ide. Several important saints studied under her, including St. Brendan the Navigator.
Caesaria the Younger - died 550 AD. Successor to the sister of St. Caesarius and abbess of the convent he founded for her nuns, Caesaria the Younger continued the teaching of over a hundred women at the convent and aided in the copying and preservation of books.
St. Hilda of Whitby - died 680 AD. Founder of the co-ed monastery of Whitby (men and women lived in separate houses), she established a center of education in her monastery similar to what was founded by the Frankish nuns. According to the Venerable Bede, "Her prudence was so great, that not only meaner men in their need, but sometimes even kings and princes, sought and received her counsel."
St. Bede the Venerable reports that noble-women were often sent to these schools for girls even if they did not intend to pursue the religious life, and St. Aldhelm praised their curriculum for including grammar, poetry, and Scriptural study. The biography of Sts. Herlinda and Renilda also demonstrates that women in these convent schools could be trained in art and music.
During the reign of Emperor Charlemagne, he had his wife and daughters educated in the liberal arts at the Palace Academy of Aachen, for which he is praised in the Vita Karolini Magni. There is evidence that other nobles had their daughters educated at the Palace Academy as well. In line with this, authors such as Vincent of Beauvais indicate that the daughters of the nobility were widely given to education so that they could live up to their social position to come.
Early modern period, humanist attitudes
In early modern Europe, the question of female education had become a commonplace one, in other words a literary topos for discussion. Around 1405 Leonardo Bruni wrote De studies et letteris, addressed to Baptista di Montefeltro, the daughter of Antonio II da Montefeltro, Duke of Urbino; it commends the study of Latin, but warns against arithmetic, geometry, astrology and rhetoric. In discussing the classical scholar Isotta Nogarola, however, Lisa Jardine notes that (in the middle of the 15th century), ‘Cultivation’ is in order for a noblewoman; formal competence is positively unbecoming. Christine de Pisan's Livre des Trois Vertus is contemporary with Bruni's book, and sets down the things which a lady or baroness living on her estates ought to be able to do.
Erasmus wrote at length about education in De pueris instituendis (1529, written two decades before); not mostly concerned with female education, in this work he does mention with approbation the trouble Thomas More took with teaching his whole family. Catherine of Aragon "had been born and reared in one of the most brilliant and enlightened of Europen courts, where the cultural equality of men and women was normal". By her influence, she made education for English women both popular and fashionable. In 1523, Juan Luis Vives, a follower of Erasmus, wrote in Latin his De institutione feminae Christianae. This work was commissioned by Catherine, who had charge of the education of her daughter for the future Queen Mary I of England; in translation it appeared as Education of a Christian Woman. It is in line with traditional didactic literature, taking a strongly religious direction. It also placed a strong emphasis on Latin literature.
Elizabeth I of England had a strong humanist education, and was praised by her tutor Roger Ascham. She fits the pattern of education for leadership, rather than for the generality of women. When Johannes Sturm published Latin correspondence with Ascham centred on the achievements in humanist study of Elizabeth and other high-ranking English persons, in Konrad Heresbach's De laudibus Graecarum literarum oratio (1551), the emphasis was on the nobility of those tackling the classics, rather than gender.
Schooling for girls was rare; the assumption was still that education would be brought to the home environment. Comenius was an advocate of formal education for women. In fact his emphasis was on a type of universal education making no distinction between humans; with an important component allowed to parental input, he advocated in his Pampaedia schooling rather than other forms of tutoring, for all.
The issue of female education in the large, as emancipatory and rational, is broached seriously in the Enlightenment. Mary Wollstonecraft, who worked as a teacher, governess, and school-owner, wrote of it in those terms. Her first book was Thoughts on the Education of Daughters, years before the publication of A Vindication of the Rights of Woman.
The Commission of National Education in the Polish-Lithuanian Commonwealth, founded in 1777, considered the first Ministry of Education in history, was a central, autonomous body responsible for nationwide, secular and coeducational training. In the late 19th century, in what was then the Russian province of Poland, in response to the lack of higher training for women, the so-called Flying University was organized, where women were taught covertly by Polish scholars and academics. Its most famous student was Maria Skłodowska-Curie, better known as Marie Curie, who went on to win two Nobel Prizes.
Much education was channelled through religious establishments. Not all of these educated women only for marriage and motherhood; for example, Quaker views on women had allowed much equality from the foundation of the denomination in the mid-17th century. The abolitionist William Allen and his wife Grizell Hoare set up the Newington Academy for Girls in 1824, teaching an unusually wide range of subjects from languages to sciences.
Actual progress in institutional terms, for secular education of women, began in the West in the 19th century, with the founding of colleges offering single-sex education to young women. These appeared in the middle of the century. The Princess: A Medley, a narrative poem by Alfred Lord Tennyson, is a satire of women's education, still a controversial subject in 1848, when Queen's College first opened in London. Emily Davies campaigned for women's education in the 1860s, and founded Girton College in 1869, as did Anne Clough found Newnham College in 1875. Progress was gradual, and often depended on individual efforts - for example, those of Frances Lupton, which led to the founding of the Leeds Girls' High School in 1876. W. S. Gilbert parodied Tennyson's poem and treated the themes of women's higher education and feminism in general with The Princess in (1870) and Princess Ida in 1883.
Once women began to graduate from institutions of higher education, there steadily developed also a stronger academic stream of schooling, and the teacher training of women in larger numbers, principally to provide primary education. Women's access to traditionally all-male institutions took several generations to become complete.
The interrelated themes of barriers to education and employment continued to form the backbone of feminist thought in the 19th century, as described, for instance by Harriet Martineau in her 1859 article “Female Industry” in the Edinburgh Journal. Despite the changes in the economy, the position of women in society had not greatly improved and unlike Frances Power Cobbe, Martineau did not support the emerging call for the vote for practical reasons.
Slowly the efforts of women like Davies and the Langham group (under Barbara Leigh Smith Bodichon) started to make inroads. Queen's College (1848) and Bedford College (1849) in London started to offer some education to women, and by 1862 Davies was establishing a committee to persuade the universities to allow women to sit for the recently established (1858) Cambridge Local Examinations, with partial success (1865). A year later she published The Higher Education of Women. She and Bodichon founded the first higher educational institution for women, with five students, which became Girton College, Cambridge in 1873, followed by Lady Margaret Hall at Oxford in 1879. Bedford had started awarding degrees the previous year. Despite these measurable advances, few could take advantage of them and life for women students was very difficult.
As part of the continuing dialogue between British and American feminists, Elizabeth Blackwell, the first woman in the US to graduate in medicine (1849), lectured in Britain with Langham support. They also supported Elizabeth Garrett’s attempts to assail the walls of British medical education against strong opposition; she eventually took her degree in France. Garrett's successful campaign to run for office on the London School Board in 1870 is another example of how a small band of determined women were starting to reach positions of influence at the level of local government and public bodies.
Christian missionaries in the 19th century opened modern educational methods, but they usually focused on boys. After early experiments they settled on promoting ideology of domestic femininity imparted through girls' schooling. In South Africa after 1820 male Scottish missionaries decided that only the most basic education was necessary to prepare native women for the propagation of Christianity within the home. They prevented female teachers from operating in the Scottish mission's territory. They delayed the establishment of a Girls' Department at Lovedale Institution. Finally new leadership arrived who had a broader vision of uplifting native women so they could promote Christianity and Western gender codes.
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Ancient Vedic age ( ~1000 BC)
The history of female education in India has its roots in ancient Vedic age.
"The home has, verily, its foundation in the wife" - The Rig Veda
During the Vedic age, more than 3,000 years ago, women were assigned a high place in society. They shared an equal standing with their men folk and enjoyed a kind of liberty that actually had societal sanctions. The ancient Hindu philosophical concept of 'shakti', the feminine principle of energy, was also a product of this age. This took the form of worship of the female idols or goddesses. In India even today people worship Goddess "Saraswati" as the Goddess of education. Vedic literature praises the birth of a scholarly daughter in these words: "A girl also should be brought up and educated with great effort and care." (Mahanirvana Tantra); and "All forms of knowledge are aspects of Thee; and all women throughout the world are Thy forms." (Devi Mahatmya).
Women, who so desired, could undergo the sacred thread ceremony or 'Upanayana' (a sacrament to pursue Vedic studies), which is only meant for males even to this day. The mention of female scholars and sages of the Vedic age like Vac, Ambhrni, Romasa, Gargi, Khona in the Vedic lore corroborates this view. These highly intelligent and greatly learned women, who chose the path of Vedic studies, were called 'brahmavadinis', and women who opted out of education for married life were called 'sadyovadhus'. Co-education seems to have existed in this period and both the sexes got equal attention from the teacher. Moreover, ladies from the Kshatriya caste received martial arts courses and arms training
Women of the Vedic period (circa 1500-1200 BCE), were epitomes of intellectual and spiritual attainments. The Vedas have volumes to say about these women, who both complemented and supplemented their male partners. When it comes to talking about significant female figures of the Vedic period, four names - Ghosha, Lopamudra, Sulabha Maitreyi, and Gargi - come to mind.
Vedic wisdom is encapsulated in myriad hymns and 27 women-seers emerge from them. But most of them are mere abstractions except for a few, such as Ghosha, who has a definite human form. Granddaughter of Dirghatamas and daughter of Kakshivat, both composers of hymns in praise of Ashwins, Ghosha has two entire hymns of the tenth book, each containing 14 verses, assigned to her name. The first eulogizes the Ashwins, the heavenly twins who are also physicians; the second is a personal wish expressing her intimate feelings and desires for married life. Ghosha suffered from an incurable disfiguring disease, probably leprosy, and remained a spinster at her father's house. Her implorations with the Ashwins, and the devotion of her forefathers towards them made them cure her disease and allow her to experience wedded bliss.
The Rig Veda ('Royal Knowledge') has long conversations between the sage Agasthya and his wife Lopamudra that testifies to the great intelligence and goodness of the latter. As the legend goes, Lopamudra was created by sage Agasthya and was given as a daughter to the King of Vidarbha. The royal couple gave her the best possible education and brought her up amidst luxury. When she attained a marriageable age, Agasthya, the sage who was under vows of celibacy and poverty, wanted to own her. Lopa agreed to marry him, and left her palace for Agasthya's hermitage. After serving her husband faithfully for a long period, Lopa grew tired of his austere practices. She wrote a hymn of two stanzas making an impassioned plea for his attention and love. Soon afterwards, the sage realized his duties towards his wife and performed both his domestic and ascetic life with equal zeal, reaching a wholeness of spiritual and physical powers. A son was born to them. He was named Dridhasyu, who later became a great poet.
The Rig Veda contains about one thousand hymns, of which about 10 are accredited to Maitreyi, the woman seer and philosopher. She contributed towards the enhancement of her sage-husband Yajnavalkya's personality and the flowering of his spiritual thoughts. Yajnavalkya had two wives Maitreyi and Katyayani. While Maitreyi was well versed in the Hindu scriptures and was a 'brahmavadini', Katyayani was an ordinary woman. One day the sage decided to make a settlement of his worldly possessions between his two wives and renounce the world by taking up ascetic vows. He asked his wives their wishes. The learned Maitreyi asked her husband if all the wealth in the world would make her immortal. The sage replied that wealth could only make one rich, nothing else. She then asked for the wealth of immortality. Yajnavalkya was happy to hear this, and imparted Maitreyi the doctrine of the soul and his knowledge of attaining immortality.
Gargi, the Vedic prophetess and daughter of sage Vachaknu, composed several hymns that questioned the origin of all existence. When King Janak of Videha organized a 'brahmayajna', a philosophic congress centered around the fire sacrament, Gargi was one of the eminent participants. She challenged the sage Yajnavalkya with a volley of perturbing questions on the soul or 'atman' that confounded the learned man who had till then silenced many an eminent scholar. Her question - "The layer that is above the sky and below the earth, which is described as being situated between the earth and the sky and which is indicated as the symbol of the past, present and future, where is that situated?" - bamboozled even the great Vedic men of letters.
Women's employment and education was acknowledged in 1854 by the East India Company's Programme: Wood's Dispatch. Slowly, after that, there was progress in female education, but it initially tended to be focused on the primary school level and was related to the richer sections of society. The overall literacy rate for women increased from 0.2% in 1882 to 6% in 1947.
In 1878, the University of Calcutta became one of the first universities to admit female graduates to its degree programmes, before any of the British universities had later done the same. This point was raised during the Ilbert Bill controversy in 1883, when it was being considered whether Indian judges should be given the right to judge British offenders. The role of women featured prominently in the controversy, where English women who opposed the bill argued that Bengali women, whom they stereotyped as "ignorant" and neglected by their men and that Indian men should therefore not be given the right to judge cases involving English women.
Bengali women who supported the bill responded by claiming that they were more educated than the English women opposed to the bill and pointed out that more Indian women had degrees than British women did at the time.
After India attained independence in 1947, the University Education Commission was created to recommend suggestions to improve the quality of education. However, their report spoke against female education, referring to it as: "Women's present education is entirely irrelevant to the life they have to lead. It is not only a waste but often a definite disability."
However, the fact that the female literacy rate was at 8.9% post-Independence could not be ignored. Thus, in 1958, a national committee on women's education was appointed by the government, and most of its recommendations were accepted. The crux of its recommendations were to bring female education on the same footing as offered for boys.
Soon afterward, committees were created that talked about equality between men and women in the field of education. For example, one committee on differentiation of curricula for boys and girls (1959) recommended equality and a common curricula at various stages of their learning. Further efforts were made to expand the education system, and the Education Commission was set up in 1964, which largely talked about female education, which recommended a national policy to be developed by the government. This occurred in 1968, providing increased emphasis on female education.
Before and after Independence, India has been taking active steps towards women's status and education. The 86th Constitutional Amendment Act, 2002, has been a path breaking step towards the growth of education, especially for females. According to this act, elementary education is a fundamental right for children between the ages of 6 and 14. The government has undertaken to provide this education free of cost and make it compulsory for those in that age group. This undertaking is more widely known as Sarva Shiksha Abhiyan (SSA).
Since then, the SSA has come up with many schemes for inclusive as well as exclusive growth of Indian education as a whole, including schemes to help foster the growth of female education.
The major schemes are the following:
- Mahila Samakhya Programme: This programme was launched in 1988 as a result of the New Education Policy (1968). It was created for the empowerment of women from rural areas especially socially and economically marginalized groups. When the SSA was formed, it initially set up a committee to look into this programme, how it was working and recommend new changes that could be made.
- Kasturba Gandhi Balika Vidyalaya Scheme(KGBV): This scheme was launched in July, 2004, to provide education to girls at primary level. It is primarily for the underprivileged and rural areas where literacy level for females is very low. The schools that were set up have 100% reservation: 75% for backward class and 25% for BPL (below Poverty line) females.
- National Programme for Education of Girls at Elementary Level (NPEGEL): This programme was launched in July, 2003. It was an incentive to reach out to the girls who the SSA was not able to reach through other schemes. The SSA called out to the "hardest to reach girls". This scheme has covered 24 states in India. Under the NPEGEL, "model schools" have been set up to provide better opportunities to girls.
One notable success came in 2013, when the first two girls ever scored in the top 10 ranks of the entrance exam to the Indian Institutes of Technology (IITs). Sibbala Leena Madhuri ranked eighth, and Aditi Laddha ranked sixth.
The Canadian start-up Decode Global has developed the mobile game Get Water!, a game for social change focusing on the water scarcity in India and the effect it has on girls' education, especially in slums and rural areas. In areas with no ready access to water, girls are often pulled out of school to collect water for their families.
In the Roman Catholic tradition, concern for female education has expressed itself from the days of the Catechetical School of Alexandria, which in the 200s AD had courses for both men and women. Later Church writers such as St. Ambrose, St. Augustine, and St. Jerome all left letters of instruction for women in convents that they either founded or supported. In the medieval ages, several religious institutes were established with ministries addressing women's education. For medieval examples of convent schools, which are one form of such institutions, see the examples at the section on the medieval period. In the early modern period, this tradition was continued with the Ursulines (1535) and the Religious of the Sacred Heart of Mary (1849). Contemporary convent schools are usually not restricted to Catholic pupils. Students in contemporary convent education may be boys (particularly in India).
- List of countries by women's average years in school
- Gender and education
- Project Exploration
- The Girl Effect
- Society for Promotion of Female Education in the East
- Women's college
- Women's education and development
- Women in education in the United States
- Educate a Girl
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- Riane Eisler (2007). The Real Wealth of Nations: Creating a Caring Economics. p. 72.
- J. K. Sowards, Erasmus and the Education of Women Sixteenth Century Journal, Vol. 13, No. 4 (Winter, 1982), pp. 77-89.
- See The Erasmus Reader (1990), edited by Erika Rummel, p. 88.
- Morris Marples, Princes in the Making: A Study of Royal Education (1965), p. 42.
- Gloria Kaufman, Juan Luis Vives on the Education of Women, Signs, Vol. 3, No. 4 (Summer, 1978), pp. 891-896. In print as The Instruction of a Christian Woman, edited by Virginia Walcott Beauchamp, Elizabeth H. Hageman and Margaret Mikesell, ISBN 978-0-252-02677-5, ISBN 0-252-02677-2.
- Translated in 1524, by Richard Hyrde; excerpt
- PDF, p. 9.
- Marples, p. 45.
- Kenneth Charleton, Education in Renaissance England (1965), p. 209.
- Lawrence V. Ryan, Roger Ascham (1963) p. 144.
- "About John Amos Comenius". Comenius Foundation. Comenius Foundation. Archived from the original on 15 October 2007. Retrieved 22 August 2014.
- Daniel Murphy, Comenius: A Critical Reassessment of his Life and Works (1995), Chapter IV, The Comenian Vision of Universal Education.
- Fiona Leach, "Resisting conformity: Anglican mission women and the schooling of girls in early nineteenth-century West Africa" History of Education (2012) 41#2 2, pp133-153.
- Natasha Erlank, "'Raising Up the Degraded Daughters of Africa': The Provision of Education for Xhosa Women in the Mid-Nineteenth Century," South African Historical Journal (2000) Issue 43, pp 24-38 online
- Rashida Keshavjee, "The elusive access to education for Muslim women in Kenya from the late nineteenth century to the 'Winds of Change' in Africa (1890s to 1960s)," Paedagogica Historica (2010) 46#1 pp 99-115.
- "Educational Development of Girls and Women".
- Reina Lewis, Sara Mills (2003), Feminist Postcolonial Theory: A Reader, New York: Taylor & Francis, pp. 451–3, ISBN 0-415-94275-6
- S. P. Agrawal; J. C. Aggarwal (1992). Women's Education in India: 1986-1987. Concept Publishing Company. p. 31.
- "Achievement since Independence : girls Education".
- "Post- Independence Educational".
- "Sarva Shiksha Abhiyan : Girls Education Schemes".
- "NPEGEL : Brief".
- "In a first, girls among IIT entrance test toppers - Times Of India". Articles.timesofindia.indiatimes.com. 2013-06-22. Retrieved 2013-10-06.
- Shapiro, Jordan (2013-03-22). A Touch-Screen Game That Wants to Save the World, Forbes. Retrieved 2014-03-31. Retrieved 2014-03-31.
- Eusebius of Caesaria. Ecclesiastical History, Book VI, Chapter VIII, Paragraph I. Written before 340 AD
- Others are Society of the Holy Child Jesus, the Sisters of St. Joseph, Sisters of the Holy of Jesus and Mary, School Sisters of Notre Dame, Sisters of Notre Dame de Namur, Salesian Sisters of Don Bosco.
- Literary Encyclopedia, Education of Women 1650-1750
- Education of Girls: Swift, Lady Mary Wortley Montagu and others
- Article on education of women in Poland
- Home Economics Archive: Tradition, Research, History (HEARTH)
An e-book collection of over 1,000 books on home economics spanning 1850 to 1950, created by Cornell University's Mann Library.
- American Association of University Women
- Essay by Gene Sperling on girls' education
- Joelle Wyser-Pratte