On the other hand, woman may determine not to remain quiescent. As her old fields of labour slip from her under the inevitable changes of modern life, she may determine to find labour in the new and to obtain that training which, whether in the world of handicraft or the mental field of toil, increasingly all-important in our modern world, shall fit her to take as large a share in the labours of her race in the future as in the past. She may determine not to sink into a state of parasitism dependent on her sex functions for support, but to become what she has been through all the ages of the past, the co-worker with man and the sustainer of her society. It is this determination which finds its outcome in the Woman's Movement of our age, a movement entirely new and revolutionary when regarded from one aspect, yet profoundly conservative when regarded from another. New, in that it is an attempt on the part of woman to adapt herself to conditions which have never existed before on the globe; conservative, in that it is an attempt to regain what she has lost. For the hand of the woman who knocks so persistently at the door of the factory for admission to its labour in all its branches is but the hand of the old spinning woman following her loom in its transformation and determined to keep her hold on it; the women who have fought persistently and have at last in a measure won their right to the training that shall fit them to be the physicians of their race are but the "wise woman," "skilled in herbs and all simples," of the past seeking to adapt herself to new conditions. The Woman's Movement is essentially a movement based on woman's determination to stand where she has always stood beside man as his co-labourer. And the moral fervour which is the general accompaniment of this movement rises from woman's conviction that in attempting to readjust herself to the new conditions of life and retain her hold on the social labours of her race, she is benefiting not herself only, but humanity. It is a movement impossible in the past and inevitable in the present to women within whom the virility and activity of the Northern Aryan races is couched.[62] [62] We glance at this matter briefly here as we have dealt with it in detail in _Women and Labour_. Such being the nature of the Woman's Movement of our day, it becomes readily manifest why the African Boer woman has taken no part in it, though belonging by descent to the most virile portions of the Northern Aryan peoples. For her, the conditions of woman's life and work have not changed; she still has her full share of the labours and duties of life, and the man might as well complain of the insufficiency of his field of toil as she of hers.