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History of women in the United Kingdom covers the social, cultural and political roles of women in Britain over the last two millennia. Medieval England was a patriarchal society and the lives of women were heavily influenced by contemporary beliefs about gender and authority. She identifies a deterioration the status of women in the Middle Ages, although they retained strong roles in culture and spirituality. Significant gender inequities persisted throughout the period, as women typically had more limited life-choices, access to employment and trade, and legal rights than men.

After the Norman invasion, the position of women in society changed. The rights and roles of women became more sharply defined, in part as a result of the development of the feudal system and the expansion of the English legal system; some women benefited from this, while others lost out. The rights of widows were formally laid down in law by the end of the twelfth century, clarifying the right of free women to own property, but this did not necessarily prevent women from being forcibly remarried against their wishes.

The growth of governmental institutions under a succession of bishops reduced the role of queens and their households in formal government. Married or widowed noblewomen remained significant cultural and religious patrons and played an important part in political and military events, even if chroniclers were uncertain if this was appropriate behaviour.

As in earlier centuries, most women worked in agriculture, but here roles became more clearly gendered, with ploughing and managing the fields defined as men's work, for example, and dairy production becoming dominated by women. In medieval times, women had responsibility for brewing and selling the ale that men all drank. By , men had taken over that role. The reasons include commercial growth, gild formation, changing technologies, new regulations, and widespread prejudices that associated female brewsters with drunkenness and disorder.

The taverns still use women to serve it, a low-status, low-skilled, and poorly remunerated tasks. While the Tudor era presents an abundance of material on the women of the nobility—especially royal wives and queens—historians have recovered scant documentation about the average lives of women.

There has, however, been extensive statistical analysis of demographic and population data which includes women, especially in their childbearing roles. The role of women in society was, for the historical era, relatively unconstrained; Spanish and Italian visitors to England commented regularly, and sometimes caustically, on the freedom that women enjoyed in England, in contrast to their home cultures.

England had more well-educated upper-class women than was common anywhere in Europe. The Queen's marital status was a major political and diplomatic topic. It also entered into the popular culture. Elizabeth's unmarried status inspired a cult of virginity. In poetry and portraiture, she was depicted as a virgin or a goddess or both, not as a normal woman.

In contrast to her father's emphasis on masculinity and physical prowess, Elizabeth emphasized the maternalism theme, saying often that she was married to her kingdom and subjects. She explained "I keep the good will of all my husbands — my good people — for if they did not rest assured of some special love towards them, they would not readily yield me such good obedience," [16] and promised in they would never have a more natural mother than she.

Although medical men did not approve, women healers played a significant role in the medical care of Londoners from cradle to grave during the Elizabethan era. They were hired by parishes and hospitals, as well as by private families. They played central roles in the delivery of nursing care as well as medical, pharmaceutical, and surgical services throughout the city as part of organized systems of health care.

They operated nursing homes for the homeless and sick poor, and also looked after abandoned and orphaned children, pregnant women, and lunatics. After , the workhouse movement undermined many of these roles and the parish nurse became restricted largely to the rearing and nursing of children and infants.

Over ninety percent of English women and adults, in general entered marriage in this era at an average age of about 25—26 years for the bride and 27—28 years for the groom. They governed witchcraft and providing penalties for its practice, or—in —rather for pretending to practise it.

In Wales, fear of witchcraft mounted around the year There was a growing alarm of women's magic as a weapon aimed against the state and church. The Church made greater efforts to enforce the canon law of marriage, especially in Wales where tradition allowed a wider range of sexual partnerships.

There was a political dimension as well, as accusations of witchcraft were levied against the enemies of Henry VII, who was exerting more and more control over Wales. The records of the Courts of Great Sessions for Wales, show that Welsh custom was more important than English law. Custom provided a framework of responding to witches and witchcraft in such a way that interpersonal and communal harmony was maintained, Showing to regard to the importance of honour, social place and cultural status.

Even when found guilty, execution did not occur. Becoming king in , James I brought to England and Scotland continental explanations of witchcraft. He set out the much stiffer Witchcraft Act of , which made it a felony under common law.

One goal was to divert suspicion away from male homosociality among the elite, and focus fear on female communities and large gatherings of women. He thought they threatened his political power so he laid the foundation for witchcraft and occultism policies, especially in Scotland.

The point was that a widespread belief in the conspiracy of witches and a witches' Sabbath with the devil deprived women of political influence. Occult power was supposedly a womanly trait because women were weaker and more susceptible to the devil. Enlightenment attitudes after made a mockery of beliefs in witches. The Witchcraft Act of marked a complete reversal in attitudes. Penalties for the practice of witchcraft as traditionally constituted, which by that time was considered by many influential figures to be an impossible crime, were replaced by penalties for the pretence of witchcraft.

A person who claimed to have the power to call up spirits, or foretell the future, or cast spells, or discover the whereabouts of stolen goods, was to be punished as a vagrant and a con artist, subject to fines and imprisonment.

Historians Keith Thomas and his student Alan Macfarlane revolutionized the study of witchcraft by combining historical research with concepts drawn from anthropology. Older women were the favorite targets because they were marginal, dependent members of the community and therefore more likely to arouse feelings of both hostility and guilt, and less likely to have defenders of importance inside the community.

Witchcraft accusations were the village's reaction to the breakdown of its internal community, coupled with the emergence of a newer set of values that was generating psychic stress. The Reformation closed the convents and monasteries, and called on former monks and nuns to marry.

Lay women shared in the religiosity of the Reformation. Historian Alasdair Raffe finds that, "Men and women were thought equally likely to be among the elect Godly men valued the prayers and conversation of their female co-religionists, and this reciprocity made for loving marriages and close friendships between men and women.

For the first time, laywomen gained numerous new religious roles, and took a prominent place in prayer societies. Women's historians have debated the impact of the Industrial Revolution and capitalism generally on the status of women. Clark argues that in 16th century England, women were engaged in many aspects of industry and agriculture. The home was a central unit of production and women played a vital role in running farms, and in operating some trades and landed estates.

For example, they brewed beer, handled the milk and butter, raised chickens and pigs, grew vegetables and fruit, spun flax and wool into thread, sewed and patched clothing, and nursed the sick. Their useful economic roles gave them a sort of equality with their husbands.

However, Clark argues, as capitalism expanded in the 17th century, there was more and more division of labor with the husband taking paid labor jobs outside the home, and the wife reduced to unpaid household work. Middle-class women were confined to an idle domestic existence, supervising servants; lower-class women were forced to take poorly paid jobs.

Capitalism, therefore, had a negative effect on more powerful women. In the preindustrial era, production was mostly for home use and women produce much of the needs of the households.

The second stage was the "family wage economy" of early industrialization, the entire family depended on the collective wages of its members, including husband, wife and older children. The third or modern stage is the "family consumer economy," in which the family is the site of consumption, and women are employed in large numbers in retail and clerical jobs to support rising standards of consumption.

In the Victorian era, fertility rates increased in every decade until , when the rates started evening out. One is biological: with improving living standards, the percentage of women who were able to have children increased. Another possible explanation is social. In the 19th century, the marriage rate increased, and people were getting married at a very young age until the end of the century, when the average age of marriage started to increase again slowly. The reasons why people got married younger and more frequently are uncertain.

One theory is that greater prosperity allowed people to finance marriage and new households earlier than previously possible.

With more births within marriage, it seems inevitable that marriage rates and birth rates would rise together. The evening out of fertility rates at the beginning of the 20th century was mainly the result of a few big changes: availability of forms of birth control, and changes in people's attitude towards sex.

The Victorian era is famous for the Victorian standards of personal morality. Historians generally agree that the middle classes held high personal moral standards and usually followed them , but have debated whether the working classes followed suit. Moralists in the late 19th century such as Henry Mayhew decried the slums for their supposed high levels of cohabitation without marriage and illegitimate births.

By contrast in 21st century Britain, nearly half of all children are born outside marriage, and nine in ten newlyweds have been cohabitating. Historians have begun to analyze the agency of women in overseas missions. At first, missionary societies officially enrolled only men, but women increasingly insisted on playing a variety of roles.

Single women typically worked as educators. Wives assisted their missionary husbands in most of his roles. Advocates stopped short of calling for the end of specified gender roles, but they stressed the interconnectedness of the public and private spheres and spoke out against perceptions of women as weak and house-bound.

The middle class typically had one or more servants to handle cooking, cleaning and child care, Industrialisation brought with it a rapidly growing middle class whose increase in numbers had a significant effect on the social strata itself: cultural norms, lifestyle, values and morality. Identifiable characteristics came to define the middle-class home and lifestyle.

Previously, in town and city, residential space was adjacent to or incorporated into the work site, virtually occupying the same geographical space. The difference between private life and commerce was a fluid one distinguished by an informal demarcation of function. In the Victorian era, English family life increasingly became compartmentalised, the home a self-contained structure housing a nuclear family extended according to need and circumstance to include blood relations.

The concept of "privacy" became a hallmark of the middle class life. The English home closed up and darkened over the decade s , the cult of domesticity matched by a cult of privacy. Bourgeois existence was a world of interior space, heavily curtained off and wary of intrusion, and opened only by invitation for viewing on occasions such as parties or teas.

Domestic life for a working-class family meant the housewife had to handle the chores servants did in wealthier families. A working-class wife was responsible for keeping her family as clean, warm, and dry as possible in housing stock that was often literally rotting around them. In London, overcrowding was endemic in the slums; a family living in one room was common. Domestic chores for women without servants meant a great deal of washing and cleaning. Coal-dust from home stoves and factories filled the city air, coating windows, clothing, furniture and rugs.

Washing clothing and linens meant scrubbing by hand in a large zinc or copper tub. Some water would be heated and added to the wash tub, and perhaps a handful of soda to soften the water.

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