Mary Stoops

Mary was born in Edinburgh. Her father, Henry Stoops, originally from Colchester , was a brewer, engineer, architect and paleontologist. Her mother, Charlotte Carmichael Stoops, originally from Edinburgh, was a Shakespearean and a fighter for women's rights. At six weeks of age, the family left Scotland ^[2] ; lingering in Colchester for a while, they then moved to London , where her father bought a house in Upper Norwood ^[3] . Both of her parents were members of the , where they had previously met ^[4] . They took Mary with them to meetings where she saw famous scientists of the time. At first she was taught at home , but from 1892 to 1894 she studied at the St. George's School for Girls in Edinburgh ^[5] . She was later transferred to the Academic School of North London, where she became friends with Olga Fröbe-Kapteyn ^[1] .

Stoops became a fellow at University College London , where she studied botany and geology, and attending day and evening courses, after two years of study, in 1902 she received a bachelor of science degree (B.Sc.) ^[6] . Then Stoops received her Ph.D. (D.Sc.) from University College London , becoming the youngest Ph.D. in the UK. In 1903 she published a work on the botany of the recently dried Ebbsfleet River. After conducting a study on carboniferous plants at University College London, she continued her studies at the Ludwig-Maximilians University of Munich , where she received a Ph.D. degree in 1904. in the specialty of paleobotany . She was also an associate member and teacher of paleobotany at University College London and the University of Manchester , becoming the first female teacher at this university. She stayed in this position in Manchester from 1904 to 1907.

During her time in Manchester, Stoops studied coal, and (seed ferns). The goal was to try to prove the theory of Edward Süss about the existence of the ancient supercontinent Gondwana or Pangea . A chance meeting with polar explorer Robert Scott during one of his fund-raising lectures in 1904 provided an opportunity to prove Suess’s theory. Her great desire to prove the theory of Suess led Staups to the idea of ​​becoming a member of the next expedition to Antarctica. She could not do it, but Scott promised to bring back samples of fossils that could serve as proof of the theory. Scott died during the Terra Nova expedition in 1912, but the fossils from the Queen Maud Ridge, found later near the bodies of Scott and his companions, provided this evidence ^[7] .

In 1907, Stoops went to Japan with a scientific mission. She spent eighteen months at Tokyo University and examined the coal mines on Hokkaido Island for the presence of fossilized plants. In 1910, she published her impressions of life in Japan under the title Japanese Diary: Daily Life Records from a Scientist's Perspective ( Journal from Japan: a daily journal of life ).

In 1910, the Geological Survey of Canada commissioned Stoops to determine the age of one of the geological structures, the so-called Fern Ledges, in the city of Saint John (New Brunswick) . This structure is part of the early Pennsylvanian era of . Stoops arrived in North America on Christmas Eve. In St. Louis, Missouri, on December 29, she met Canadian explorer Reginald Gates and they got engaged two days later. In February 1911, she began to work diligently on Fern Ledges, conducted field geological studies and studied geological collections in museums, and sent samples to England for further study. The couple legalized their relationship in March, and on April 1 of the same year they returned to England, where Stoups continued her research. In mid-1912, she presented her findings, which were discovered during the study of the Pennsylvanian (late Carboniferous) period ^[8] . The government of Canada published its results in 1914 ^[9] . Later that year, her marriage to Gates was annulled .

During World War I, Stoops was studying coal on the instructions of the British government. In 1917, according to the results of the study, in collaboration with RV Wheeler ( born RV Wheeler ), the monograph on the structure of coal was written. The success of Stoops in the area of ​​marriage and contraception , forced her to reduce scientific activities; her last scientific publication was made in 1935. According to W. G. Chaloner ( WG Chaloner ): “Between 1903 and 1935 she published a series of paleobotanical works that allowed her to be placed in the top five leading paleobotanists of Great Britain at that time.” . Stoops made a significant contribution to the study of early angiosperms, the formation of coal balls and the nature of the . The classification scheme and terminology that it developed and proposed are still used. Stoops also wrote a popular science book on paleobotany, “Ancient Plants” (1910, Blackie, London), which was one of the first attempts to explain this subject at an affordable level for an unprepared reader ^[10] .

At the beginning of her divorce proceedings in 1913, Stoops took up a book about her views on marriage. In July 1913, she met Margaret Sanger , who had lectured on birth control the day before at a meeting in Fabian society . Stoops showed her her work and asked for advice on a chapter on contraception ^[11] . The book was completed in 1913. Stoops offered it to Blackie and Son, but was refused. Several other publishers also refused her because of the controversy of this work. When Banny Dunlop ( English Binnie Dunlop ), secretary of the , introduced her to Humphrey Verdon Rowe - her future elect, who became her second husband in 1917 - she received the necessary support for publishing her book. Philanthropist Rowe was interested in birth control and paid for the publication of the Stoops book ^[12] . Instantly the book became a bestseller (there were five reprints only in the first year of publication ^[13] ) and Stoops brought national fame.

Love in Marriage was published on March 26, 1918; On that day, Stoops visited Humphrey Rowe, who recently returned from World War I with a broken knee as a result of the crash of his plane ^[14] . In less than two months, they were married, and Stoops had the first opportunity to put into practice what she said in her book. The success of the book Love in Marriage encouraged Stoops to continue his literary activities. An already written birth control manual, “ Wise fatherhood and motherhood: a book for married people, ” was published later that year ^[15] . Many readers turned to Stoops for personal advice, which she always tried to give — sometimes she received up to 1000 letters a week, and in the British Library there were more than 10 thousand letters addressed to her ^[16] .

The following year, Stoops published a “ Letter to working mothers, how to have healthy children and avoid complications during pregnancy ”, a short version of the book “ Wise fatherhood and motherhood ” intended for the poor. It was a 16-page booklet intended for free distribution ^[17] . Before this work, Stoops focused only on the middle class audience and paid little attention to the working class ^[18] . The publication of the letter was intended to change this situation.

On July 16, 1919, Stoops — a pregnant woman of 10 months — was admitted to a private clinic. Stoops and the doctors argued about the posture during childbirth: against the wish of the woman in labor she was not allowed to give birth, kneeling. The child was born dead . Doctors suggested that this was the result of syphilis , but subsequent medical examination showed that it was not. Stoops was furious and said that her child had been killed. At that time she was 38 years old ^[19] .

In 1920, after a successful recovery, Stoops returned to work; she engages in public speaking and answers letters asking her advice on marriage, sex, and contraception ^[20] . She sent Mrs. E. B. Mayne to distribute a letter to working mothers in the slums of East London. Maine visited around twenty families a day and a few months later came to the conclusion that the working class did not trust her, who was well-intentioned to them ^[21]

This failure forced Stoops to look for a different approach to transferring her ideas of contraception and family planning to the poor. The was to be held in June, shortly before which Stoops had a vision . She called her secretary and began to dictate her message to the bishops, which began like this: “My lords, I address you on behalf of God. You are his priests. I am his prophet. I am telling you about the mystery of men and women ” ^[22] . In 1922, Stoops wrote the New Gospel to All Nations ^[23] . The bishops did not take her message; among the decisions made during the conference, one was against the “deliberate cultivation of a sexual marriage”, and the other against “obscene literature, theatrical productions and films of an erotic nature, and the open or secret sale of contraceptives” ^[24] . The reaction of the Catholic Church was even sharper ^[25] , thus marking the beginning of the conflict, which lasted until the end of life of Stoops.

In 1917, before meeting with Stoops, Humphrey Row offered financial support to the birth control clinic at St. Mary’s Hospital in Manchester. He proposed that all patients be married and that no abortion be done, but his proposal was rejected ^{[26] [27]} . For Rowe, this remained an important topic, and after marriage with Stoops, they planned to open a clinic for poor mothers in London ^[28] .

Margaret Sanger, another pioneer of contraceptive ideas, opened a birth control clinic in New York, but the police closed it. In 1920, Sanger offered to open a clinic in London; this encouraged Stoops to act more creatively and constructively, but her plans were not allowed to materialize ^[29] . Stoops left teaching at University College London at the end of 1920 with the goal of concentrating all her strength on the clinic; she founded the Society for Constructive Birth Control and National Progress, organizing support for the clinic ^[30] .

Three months later, on March 17, 1921, Stoops and Row opened the Clinic for Mothers on Marlborough Road 61, , ^[31] . The clinic was managed by midwives and supported by visiting doctors ^[32] ; there they offered mothers advice on contraception and taught methods of birth control, and they also distributed the cervical cap “Pro-Race” of their own brand Stoops ^[33] .

The free clinic was open to all married women who were interested in reproductive health issues. Stoops was against abortion; she tried to find alternative ways for couples and increase knowledge and awareness about birth control methods and human reproductive systems. Options were the uterine caps, which were the most popular methods of control , and spermicides in the composition of soap and oils ^[34] . Stoops re-discovered the method of using tampons soaked in olive oil as a method of contraception. Olive oil has been used as a spermicidal agent since the time of the ancient Greeks and Romans. Her recipe was very effective ^[35] . She tested many of her contraceptives on clinic patients.

Stoops became interested in a contraceptive device called a gold pin ( English "gold pin" ). It was reported that this device was successfully used in America. A few months later, she asked , a young Australian doctor, if he was interested in conducting clinical trials of this device, since she has two patients who would like to try him. Hare, as it turned out, had already experienced this device and found it quite dangerous ^[36] . In November 1921, Hare began working at another birth control clinic opened in ; later, the rivalry between Stoops and Hairr spilled over to the pages of the medical journal The Lancet . Hare told about the story associated with the "golden pin" ^[37] , despite the fact that the Stoops clinic has never used this device. The gold-pin case also surfaced a few years later, in the Stoups-Sutherland libel case ^[38] .

In 1925, the clinic moved to Central London, where it remains today. Gradually, Stoops opened a network of small clinics throughout the UK, working to finance them. She opened clinics in Leeds in April 1934; in Aberdeen in October 1934; in Belfast in October 1936; in Cardiff in October 1937; and in Swansea in January 1943 ^[39] .

Marie Stoups International Organization

The clinics continued to work after the death of Stoops, but in the early 1970s they experienced financial difficulties and in 1975 voluntarily went under external control . was founded a year later, as a public organization working in the field of reproductive and sexual health . The World Partnership claimed responsibility for the main clinic, and in 1978, for the first time abroad, a clinic was opened in New Delhi , India . Since then, the organization has continued to grow; Today, the organization operates in more than forty countries of the world, it has 452 clinics and has offices in London, Brussels, Melbourne and the USA.

Counteraction and libel case

In 1922, Dr. wrote a book entitled Birth Control: Adopting Christian Doctrine Against New Malthusianism ^[40] . In the war years, birth control and eugenics were closely related; according to Jane Carey, they were "so intertwined that they were practically synonymous" ^[41] .

After attacks on the "basic fallacies of the Malthusian teachings," Sutherland attacks Stoops. Under the headings "Especially pernicious for the poor" and "Experiments on the poor" can be read:

Among London's slums, a woman, a doctor of German philosophy (Munich), opened a birth control clinic where working women learn contraceptive methods, described by Professor McIlroy as "the most harmful method I have ever come across." Then we recall that millions were spent by the Ministry of Health and local authorities on pure milk for needy pregnant women and nursing mothers, on maternity hospitals to protect and maintain the healthy state of mothers before and after childbirth, to provide experienced midwives, and social centers for children security. It is surprising that such a monstrous birth control campaign exists without the supervision of the Ministry of the Interior. Charles Bradlow was convicted of lesser crimes ^[40] .

Stoops was furious. A hint at the "doctor of German philosophy" sought to offend Stoops, since she was not a doctor of medicine, and, being immediately after the recent First World War, he tried to use anti-German sentiments. Stoops’s work was likened to Bradlow’s work, who was convicted of indecency 45 years earlier when he published the text of American Malthusianism in the UK, which “spoke and gave full information about contraceptive methods” ^[41] . Stoops called on Sutherland for a panel discussion. Sutherland did not react and Stoops filed a libel suit ^[42] . The meeting began on February 21, 1923. The jury was on the side of Stoops, answering four questions from the judge.

1. The words that were complained about, were they defaming the plaintiff? Yes.

2. Were they truthful in content and in fact? Yes.

3. Was it a fair comment? Not.

4. The amount of damage, if any? £ 100.

The judge ignored the general tone of the jury’s decision and ruled in favor of Sutherland, based on the answer to question No. 2. It was a moral victory for Stoops, as the press wrote, and she filed an appeal ^[43] . The Court of Appeal, on July 20, overturned the previous decision, and ruled in favor of Stoops to pay damages of £ 100, in response to this, the Catholic community was mobilized to support the Catholic Sutherland, and file a final appeal to the House of Lords on November 21, 1924. The final and unchanging decision of the Lords was in favor of Sutherland. The financial expenses of the Stoops were significant; ^[44] , but the publicity of this case and the sale of books partially offset its losses. This trial made birth control a public topic and the number of clients attending the clinic doubled ^[45] .

Stoops was strongly opposed to abortion; during her lifetime, the clinics did not offer such services. Stoops believed that contraception is the only way families should use to limit the number of their descendants. Nurses in Stoops Clinic should have signed statements not to “share any information or provide any assistance to a person who knowingly leads to the destruction in utero (from Lat. “ In the womb ”) of conception products.” ^[46] When Stoops found out that one of ’s friends had an abortion, she accused him of “killing” an unborn child. ^[47]

According to June Rose, Stoops was “an elitist, idealist, interested in creating a society in which only the best and most beautiful were to survive” ^[48] . Eugenics was central to her vision of birth control. ^{[41] The} enthusiasm of Stoops towards eugenics was shared by many intellectuals of that time, such as Havelock Ellis , Maynard Keynes , and Bernard Shaw . As a child, she met the British Science Association, founder of the Eugenics movement, Francis Galton . ^[49]

Stoops attended the first congress in 1912. ^[50] and became a member in 1921. ^[51] That same year, she founded the Society for Constructive Birth Control and National Progress to “promote eugenic birth control,” partly because “The society refused to put the idea of ​​birth control in a prominent place.” ^[41] The Birth Control Clinic was founded in 1921 to promote the goals of eugenics; ^[52] This led to the creation of, for example, the so-called cervical cap “Pro-Race”. ^[48]

In the book, Stoops Radiation Motherhood , she advocated "sterilizing those who are completely unfit to become a parent." ^[53] The “unsuitable” were “fallen, depraved, and weak-minded”. ^[53] Стоупс использовала терминологию в соответствии с , который классифицировал людей с психическими проблемами и инвалидов на «идиоты», «имбецилы», «морально ущербные» и «слабоумные». ^[54]

Она написала главу Контроль за отцовством и материнством в 1920 году, содержащий манифест для её круга приверженцев евгеники, приводя доводы в пользу «утопии», которой можно достигнуть посредством «очищения расы»:

Те, кто вырос и относится к активному поколению, зрелый и закалённый, со всеми своими слабостями и недостатками, не могут сделать слишком многого, хотя они могут сделать что-то с собой. Они могут, в частности, изучить условия при которых они сами появились на свет, определить где находятся главные источники дефекта, и устранить эти источники дефекта для последующих поколений, тем самым удалить излишнее бремя нагрузки на нашу расу. ^[55]

В главе Стоупс говорит о том, что главными причинами «расовой дегенерации» являются перенаселённость и венерические заболевания. ^[55] Приходит к заключению, отчасти не совсем ясному, что расовое сознание должно быть улучшено так, чтобы «женщины всех классов должны были бояться и опасаться нежелательной беременности» чтобы попасть в обетованную утопию. ^[55]

Стоупс также провела кампанию с целью найти поддержку идей евгеники властьпридержащими. В 1920 году, она послала копию «Лучезарного Материнства» секретарю премьер-министра Ллойда Джоржжа и привлекла внимание к главе об евгенике. ^[56] В 1922 году она послала декларацию кандидатам на предстоящих выборах в парламент, с просьбой подписать её и получила 150 ответов.

В 1935 году Стоупс приняла участие в берлинском Международном Конгрессе посвящённому перенаселению. ^[57] Её обвиняли в антисемитизме чаще, чем какого-либо другого пионера движения контроля рождаемости. ^[58] Во время Второй Мировой Войны, Стоупс получила письмо от друзей, которых она пригласила на обед, спрашивавших её могут ли они привести с собой еврейских беженцев из нацистской Германии; Стоупс ответила отказом, мотивируя тем, что другие её гости могли бы быть оскорблены. ^[59]

Согласно Рут Холл, Стоупс написала поэму, выражающую её антипатию к пруссакам , католикам и русским. ^[60] В августе 1939 года она послала копию своей книги Песнь любви для юных возлюбленных Гитлеру , с сопроводительным письмом следующего содержания:

Уважаемый г-н Гитлер,

Любовь это величайшее событие в жизни. Не согласились бы Вы принять от меня эти поэмы, которые возможно Вы бы позволили иметь молодым людям вашей нации? Молодые должны сначала научиться любить индивидуальное, прежде чем они станут достаточно мудры для всеобщего. Я также надеюсь, что и Вам эта книга понравится и Вы сможете ею насладиться. ^[61]

Она хотела, чтобы её поэмы распространялись среди немецких клиник контроля рождаемости, но её письмо было интерпретировано всего лишь как письмо, оказывающее симпатию Гитлеру. Однако, согласно Роуз, когда Гитлер закрыл клиники, все возможно имеющиеся симпатии у Стоупс исчезли. ^[60]

У Стоупс были отношения, главным образом по переписке, с японским ботаником Кэндзиро Фудзии, с которым она встретилась в 1904 году в университете Мюнхена во время проведения своего исследования на получение степени доктора философии. В 1907 году, в период её пребывания 1904—1910 годы на должности доцента в Манчестерском университете, она организовала для себя исследования в Японии, что позволило ей быть с Фудзии. Отношения были позже прекращены.

В 1911 году, Стоупс вступила в брак с канадским генетиком Реджинальдом Гэйтсом . Она оставила свою девичью фамилию из принципа; её работа набирала обороты, в то время как его постепенно угасала. Он также был обеспокоен тем, что Стоупс стала участницей движения за предоставление женщинам избирательных прав . Он не смог утвердить за собой позицию главы семьи и был разочарован. ^[62] Ещё через один год, она обратилась за юридической консультацией о прекращении брака. Не найдя таковой, она начала самостоятельно изучать законодательство, в поисках пути прекращения брака. ^[63] Брак развалился на фоне бытовых неурядиц и финансовых затруднений. Стоупс подала на развод 11 мая 1913 года, на том основании, что брак не был консуммирован . В следующем году Гейтс покинул Англию и не возражал против развода.

В 1918 году она вступила в брак с Хемфри Роу, финансовым покровителем её самой известной работы Любовь в замужестве . Их сын, Гарри Стоупс-Роу родился в 1924 году. ^[64] Стоупс недолюбливала спутницу Гарри, Марию Уоллес, дочь известного инженера Барнса Уоллеса . Когда Гарри объявил в октябре 1947 года об их помолвке, его мать сказала, что «постарается саботировать этот союз». ^[65] Она пыталась получить поддержку Хамфри против этого брака, утверждая, что внуки могли наследовать близорукость , имеющуюся у Марии, но он её не поддержал. ^[65] Позже, веря «что он предал её посредством этого брака», Стоупс удалила его из списков наследников. ^{[66] [67] [68]}

В 1923 году Стоупс купила Старый Маяк на острове Портленд в Дорсете , как убежище от тяжелой обстановки в Лондоне во время её процесса против Сазерленда. Ископаемые юрского периода, имеющиеся на острове, бесконечно её интересовали. ^[69] Она основала и курировала Музей Портленда , который был открыт в 1930 году. ^[70]

Стоупс умерла 2 октября 1958 года в возрасте 77 лет, от рака молочной железы в своем доме в Доркинге, Суррей. Её воля была передать клиники институту Гальтона (обществу Евгеники) ; большая часть её имущества отошла Королевскому Обществу Литературы. Её сын Гарри получил экземпляр Большого Оксфордского Словаря и другие незначительные предметы ^{[71] [72]} .

• Marie C. Stopes. A Journal From Japan. — London : Blackie & Son, Limited, 1910.
• Marie C. Stopes. Botany; or, The modern study of plants. — London and Edinburgh : TC & EC Jack, 1912.
• Marie C. Stopes. Catalogue of the Mesozoic Plants in the British Museum (Natural History): The Cretaceous Flora: Part I - II. — London : British Museum, 1913.
• Marie C. Stopes. Plays of Old Japan. — London : William Heinemann, 1913.
• Marie C. Stopes. Plays of Old Japan: The 'No'. — Eclipse Press, 1927.
• Marie C. Stopes. The 'Fern ledges' Carboniferous flora of St. John, New Brunswick. — Ottawa : Government of Canada, Government Printing Bureau, 1914.
• Marie C. Stopes. Man, other poems, and a preface. — London : William Heinemann, 1914.
• Marie C. Stopes. Conquest; or, A piece of jade; a new play. — London : French, 1917.
• Marie C. Stopes. Married Love. — London : Fifield and Co., 1918. — ISBN 0-19-280432-4 .
• Marie C. Stopes. Wise Parenthood: A Treatise on Birth Control or Contraception. — London : Rendell & Co., 1918. — ISBN 0-659-90552-3 .
• Marie C. Stopes. On the Four Visible Ingredients in Banded Bituminous Coal: Studies in the Composition of Coal, No. 1. — Ottawa : Government of Canada, Government Printing Bureau, 1918.
• Marie C. Stopes. Radiant Motherhood. — Putnam, 1920.
• Marie C. Stopes. The Truth about Venereal Disease. — Putnam, 1921.
• Marie C. Stopes. Contraception (birth control) its theory, history and practice. — J. Bale, Sons & Danielsson, 1923.
• Marie C. Stopes. Our Ostriches. — Putnam, 1923.
• Marie C. Stopes. Sex and the Young. — Putnam, 1926.
• Marie C. Stopes. The Human Body. — Putnam, 1926.
• Marie C. Stopes. A Banned Play and a Preface on the Censorship. — J. Bale, Sons & Danielsson, 1926.
• Marie C. Stopes. Enduring Passion. — Putnam, 1928.
• Marie C. Stopes. Marriage in My Time. — Rich & Cowan Ltd, 1935.
• Marie C. Stopes. Change of Life in Men and Women. — Putnam, 1936.
• Marie C. Stopes. Your Baby's First Year. — Putnam, 1939.
• Marie C. Stopes. Oriri. — William Heinemann, 1940.
• Marie C. Stopes. The Bathe, an Ecstasy. — A. Moring, 1946.

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• Davey, C. Birth control in Britain during the interwar years: evidence from the Stopes correspondence (англ.) // Journal of Family History : journal. — 1988. — Vol. 13 , no. 3 — P. 329—345 . — DOI : 10.1177/036319908801300120 . — PMID 11621671 .
• Fairley, A. The birth of birth control (неопр.) // Canadian Medical Association Journal . — 1990. — May ( т. 142 , № 9 ). — С. 993—995 . — PMID 2183921 .
• Jones, G. Marie Stopes in Ireland—the Mother's Clinic in Belfast, 1936–47 (англ.) // Social History of Medicine : journal. — 1992. — August ( vol. 5 , no. 2 ). — P. 255—277 . — DOI : 10.1093/shm/5.2.255 . — PMID 11623088 .
• Geppert, ACT Divine sex, happy marriage, regenerated nation: Marie Stopes's marital manual Married Love and the making of a best-seller, 1918–1955 (англ.) // Journal of the History of Sexuality : journal. — 1998. — January ( vol. 8 , no. 3 ). — P. 389—433 . — PMID 11620019 .
• Fisher, Kate. Contrasting cultures of contraception: birth control clinics and the working-classes in Britain between the wars (англ.) // Clio Medica : journal. — 2002. — Vol. 66 — P. 141—157 . — PMID 12028675 .
• Sakula, Alex. Plaques on London houses of medico-historical interest; Marie Stopes (1880–1958) (англ.) // Journal of Medical Biography : journal. — 2003. — August ( vol. 11 , no. 3 ). — P. 141 . — PMID 12870036 .
• Aylmer Maude. The Authorized Life of Marie C. Stopes. — Williams & Norgate, 1924.

Aylmer Maude. Marie Stopes: Her Work and Play. — John Bale & Sons and Danielsson, 1933.

• Keith Briant. Passionate Paradox: The Life of Marie Stopes. — WW Norton & Co., 1962.
• Ruth Hall. Marie Stopes: a biography. — Virago, Ltd., 1978. — ISBN 0-86068-092-4 .
• June Rose. Marie Stopes and the Sexual Revolution. — Faber and Faber, 1992. — ISBN 0-571-16970-8 .

• Мэри Стоупс в проекте «Гутенберг»
• «Situating Stopes» , by Lesley A. Hall, Wellcome Library, London
• «Blast from the Past» , by Ingrid Birker, McGill University
• 'The Colonisation of a Dried River Bed' — PDF file of Marie Stopes's 1903 article
• Marie Stopes International
• Marie Stopes International UK
• Marie Stopes International Australia
• Marie Stopes International Mexico
• Marie Stopes International South Africa
• Pictures of Marie Stopes and Thomas Hardy at her Portland, Dorset home
• postage stamp to Marie Stopes