The answer is that they had to choose between two things: the comfort and ease of wearing a headscarf or the safety of wearing pants. The former seemed to be a major priority of the flappers of their generation, who were constantly being attacked and threatened on the streets of New York and Paris, and by the British imperialists who were constantly bombing their country.
Today I am very pleased to reveal the results of research to mark the 100th anniversary of the creation of the International Flappers Association. This was an extraordinary achievement in the modern history of flappers’ associations, for it was the first organisation formed as a real professional association, whose purpose and purposeful activities were to provide professional guidance and training to members of the flapper community. The fact that it was formed outside of the traditional media of fashion and advertising was a huge innovation.
One of the things that was so exciting about the flappers of the late 19th century was the fact that they were not simply a group of people in thrall to fashion but were also members of a very diverse community, who all had their special aspects in common: the fact that they were members of a particular minority group, a particular religious group, or a particular political system. For example the Irish flappers, who were an integral part of the Irish working class, were the ones who had to deal with the Irish, who were the poorest people in the world, and who were subject to all sorts of discrimination and exclusion. They had to negotiate that and that only within the context of a world where they did not form any organised political organisation, which made them the most isolated minority.
The most difficult aspect of that, of course, is that their community was also very different from its fellow members of the working class in the West. They had to deal with the Irish and also to fight against the racist attitudes of the colonialists who were very interested in maintaining the very backward social situation that had been created by the imperialist intervention of the British.
In the 1930s and early 1940s the Flapper International saw the emergence of a radical organisation. In particular we have the fact that in the 1930s both the Paris and New York flappers organised, and in the process established a relationship that they would keep up until the end of their lives with people of all walks of life. As well as helping each other in their day-to-day needs, they started to develop a relationship of solidarity within the group, which lasted into the 1960s, when they
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