Thus he was because the work of the women was seen only as to complement to the one of its husbands, a time that the sustenance of the families was a masculine task exclusively. Therefore, the capitalism did not free the women of the domestic tasks, for the opposite, exacerbou inciting them still more the oppression of the women. Here the concept of double feminine day or woman-wonders is born, characterizing the women searching perfection in all the spheres of its life. He seems really contradictory to reaffirm the importance of the capitalism for the feminine emancipation when at the same time we recognize that while economic system, this never intended to modify the system of patriarcal domination. We recognize despite in the molds where the participation of the women in the work market if operated, without the desconstruo or reconfiguration of the social papers of gnero, the capitalism produced sequelas of that until today the news and future generations of women if they resent and they will resent.
But ours to see, still thus, we, women of today, must thank the econmica exasperao that removed the women of the domestic work, not remunerated and devaluated, for the public sphere, where they had never more left and where day after day they go firming its steps. But the theoreticians are consensuals in namely identifying other factors that had gradually contributed for the insertion of the women in the work market: the social movements that visibilizaram the capacities of the women, the access to the education, the reduction of the taxes of fecundidade thanks to adoption of the contraceptive methods and the industrialization of goods and services of the home, since nourishing products until the care of the children (Souza, L. 2011). But nowadays, still it is important to revisit these first moments of the feminine participation in the market of work and the deep social injustices that they had stimulated the women to be rebelled and to search for its professional affirmation.
