There is some similar arrest in the development of the social consciousness; else our cities would not sit gnawing and tearing at themselves, indifferent to dirt, disease, or vice, and enjoying only physical comfort. If any operation should give sudden new light to this long-clouded civic brain, we might feel the same horror of the years behind us, but not the same hopelessness — society is immortal.
It is here suggested that one check to the social development proper to our time is the pressure of the rudimentary home. We are quite willing to admit that a home life we consider wrong, as the Chinese or Turkish, can paralyse a nation. We have even come to see that the position of women is a good gauge of progress. Is it so hard, then, to admit at least a possibility that the position of our women, the nature of our homes, may have some important influence upon our social growth? There is no demand that we destroy the home, any more than that we destroy the women, but we must change their relative position.
The brain is the medium of social contact, the plane of human development. The savage is incapable of large relation because his mental area is not big enough; he is not used to such extensive combinations. Where the brain is accustomed only to incessant consideration of its own private interests, and to direct personal service of those interests, it is thereby prevented from developing the capacity for seeing the public interests, and for indirect collective service of those interests. The habit, continuous and unrelieved, of thinking in a small circuit checks the power to think in a large circuit.
This arrested brain development, this savage limitation to the personal, and mainly to the physical, is what we have so rigidly enforced upon women. The primitive home to the primitive mind is sufficient; but the progress of the mind requires a commensurate progress of the home — and has not had it. Owing to our peculiar and unnatural division of life-area, half the race has been free to move on, and so has accomplished much for all of us; but the other half, being confined to the same position it occupied in the infancy of society, has been denied that freedom and that progress. Owing again to the inexorable reunion of these divided halves in each child, physical heredity does what it can to bridge the gulf, the ever-widening gulf; pouring into the stationary woman some share of the modern abilities of social man; and also forcing upon the moving man some share of the primitive disabilities of the domestic woman. We thus have a strange and painful condition of life.
Social progress, attained wholly by the male, gives to the unprogressive woman unrest, discontent, disease. The more society advances, the less she can endure her ancient restrictions. Hence arises much evil and more unhappiness. Domestic inertia, maintained by the woman, gives to the progressive man a tremendous undertow of private selfishness and short-sightedness. Hence more evil, far more; for the social processes are the most important; and a deeper unhappiness too; for the shame of the social traitor, the helplessness of the home-bound man who knows his larger duty but cannot meet it, is a higher plane of suffering than hers, and also adds to hers continually.
All this evil and distress is due not at all to the blessed influence of the true home, suited to our time, but to the anything but blessed influence of a home suited to the Stone Age — or perhaps the Bronze! It is not in the least necessary. The change we require does not involve the loss of one essential good and lovely thing. It does not injure womanhood, but improves it. It does not injure childhood, but improves it. It does not injure manhood, but improves that too.
What is the proposed change? It is the recognition of a new order of duties, a new scale of virtues; or rather it is the practical adoption of that order long since established by the facts of business, the science of government, and by all great religions. Our own religion in especial, the most progressive, the most social, gives no sanction whatever to our own archaic cult of home-worship.
What is there in the teachings of Christianity to justify — much less command — this devotion to animal comfort, to physical relations, to the A B C of life? In his own life Christ rose above all family ties; his disciples he called to leave all and follow him; the devotion he recognised was that of Mary to the truth, not of Martha to the housekeeping; and the love he taught, that love which is the beginning and the end of Christian life, is not the love of one’s own merely, but of the whole world. “Whoso careth not for his own is worse than an infidel” — truly. And whoso careth only for his own is no better!
Besides — and this should reconcile the reluctant heart — this antiquated method of serving the family does not serve them to the best advantage. In what way does a man best benefit his family? By staying at home and doing what he can with his own two hands — whereby no family on earth would ever have more than the labour of one affectionate amateur could provide; or by going out from the home and serving other people in a specialised trade — whereby his family and all families are gradually supplied with peace and plenty, supported and protected by the allied forces of civilisation?
In what way does a woman best benefit her family? By staying at home and doing what she can with her own two hands — whereby no family ever has more than the labour of one affectionate amateur can provide — or by enlarging her motherhood as man has enlarged his fatherhood, and giving to her family the same immense advantages that he has given it? We have always assumed that the woman could do most by staying at home. Is this so? Can we prove it? Why is that which is so palpably false of a man held to be true of a woman? “Because men and woman are different!” will be stoutly replied. Of course they are different — in sex, but not in humanity. In every human quality and power they are alike; and the right service of the home, the right care and training of the child, call for human qualities and powers, not merely for sex-distinctions.
The home, in its arbitrary position of arrested development, does not properly fulfil its own essential functions — much less promote the social ones. Among the splendid activities of our age it lingers on, inert and blind, like a clam in a horse-race.
It hinders, by keeping woman a social idiot, by keeping the modern child under the tutelage of the primeval mother, by keeping the social conscience of the man crippled and stultified in the clinging grip of the domestic conscience of the woman. It hinders by its enormous expense; making the physical details of daily life a heavy burden to mankind; whereas, in our stage of civilisation, they should have been long since reduced to a minor incident.
Consider what the mere protection and defence of life used to cost, when every man had to be fighter most of his life. Ninety per cent., say, of masculine energy went to defend life; while the remaining ten, and the women, in a narrow, feeble way, maintained it. They lived, to be sure, fighting all the time for the sorry privilege. Now we have systematised military service so that only a tiny fraction of our men, for a very short period of life, need be soldiers; and peace is secured, not by constant painful struggles, but by an advanced economic system. “Eternal vigilance” may be “the price of liberty,” but it is a very high price; and paid only by the barbarian who has not risen to the stage of civilised service.
Organisation among men has reduced this wasteful and crippling habit of being every-man-his-own-soldier. We do not have to carry a rifle and peer around every street-corner for a hidden foe. As a result the released energy of the ninety per cent. men, a tenth being large allowance for all the fighting necessary, is now poured into the channels that lead to wealth, peace, education, general progress.
Yet we are still willing that the personal care of life, the service of daily physical needs, shall monopolise as many women as that old custom of universal warfare monopolised men! Ninety per cent. of the feminine energy of the world is still spent in ministering laboriously to the last details of bodily maintenance; and the other tenth is supposed to do nothing but supervise the same tasks, and flutter about in fruitless social amusement. This crude waste of half the world’s force keeps back human progress just as heavily as the waste of the other half did.
By as much as the world has grown towa
rd peace and power and unity since men left off spending their lives in universal warfare, will it grow further toward that much-desired plane when women leave off spending their lives in universal house-service. The mere release of that vast fund of energy will in itself increase all the facilities of living; but there is a much more important consequence.
The omnipresent domestic ideal is a deadly hinderance to the social ideal. When half our population honestly believe that they have no duties outside the home, the other half will not become phenomenal statesmen. This cook-and-housemaid level of popular thought is the great check. The social perspective is entirely lost; and a million short-sighted homes, each seeing only its own interests, cannot singly or together grasp the common good which would benefit them all.
That the home has improved as much as it has is due to the freedom of man outside it. That it is still so clumsy, so inadequate, so wickedly wasteful of time, of money, of human life, is due to the confinement of woman inside it.
What sort of citizens do we need for the best city — the best state — the best country — the best world? We need men and women who are sufficiently large-minded to see and feel a common need, to work for a common good, to rejoice in the advance of all, and to know as the merest platitude that their private advantage is to be assured only by the common weal. That kind of mind is not bred in the kitchen.
A citizenship wherein all men were either house-servants or idlers would not show much advance. Neither does a community wherein all women, save that noble and rapidly increasing minority of self-supporting ones, are either house-servants or idlers. Our progress rests on the advance of the people, all the people; the development of an ever-widening range of feeling, thought, action; while its flowers are found in all the higher arts and sciences, it is rooted firmly in economic law.
This little ganglion of aborted economic processes, the home, tends to a sort of social paralysis. In its innumerable little centres of egoism and familism are sunk and lost the larger vibrations of social energy which should stimulate the entire mass. Again, society’s advance rests on the personal health, sanity, and happiness of its members. The home, whose one justification is in its ministering to these, does not properly fulfil its purpose, and cannot unless it is managed on modern lines.
Social progress rests on the smooth development of personal character, the happy fulfilment of special function. The home, in its ceaseless and inexorable demands, stops this great process of specialisation in women, and checks it cruelly in men. A man’s best service to society lies in his conscientious performance of the work he is best fitted for. But the service of the home demands that he do the work he is best paid for. Man after man, under this benumbing, strangling pressure, is diverted from his true path in social service, and condemned to “imprisonment with hard labour for life.”
The young man, for a time, is comparatively free; and looks forward eagerly to such and such a line of growth and large usefulness. But let him marry and start a home, and he must do, not what he would — what is best for him and best for all of us; but what he must — what he can be sure of pay for. We have always supposed this to be a good thing, as it forced men to be industrious. As if it was any benefit to society to have men industrious in wrong ways — or useless ways, or even slow, stupid, old-fashioned ways!
Human advance calls for each man’s best, for his special faculties, for the work he loves best and can therefore do best and do most of. This work is not always the kind that commands the greater wages; at least the immediate wages he must have. The market will pay best for what it wants, and what it wants is almost always what it is used to, and often what is deadly bad for it. Having a family to support, in the most wasteful possible way, multiplies a man’s desire for money; but in no way multiplies his ability, his social value.
Therefore the world is full of struggling men, putting in for one and trying to take out for ten; and in this struggle seeking continually for new ways to cater to the tastes of the multitude, and especially to those of the rich; that they may obtain the wherewithal to support the ten, or six, or simply the one; who though she be but one and not a worker, is quite ready to consume more than any ten together! Social advantage is ruthlessly sacrificed to private advantage in our life to-day; not to necessary and legitimate private interests either; not to the best service of the individual, but to false and scandalously wasteful private interests; to the maintenance and perpetuation of inferior people.
The position is this: the home, as now existing, costs three times what is necessary to meet the same needs. It involves the further waste of nearly half the world’s labour. It does not fulfil its functions to the best advantage, thus robbing us again. It maintains a low grade of womanhood, overworked or lazy; it checks the social development of men as well as women, and, most of all, of children. The man, in order to meet this unnecessary expense, must cater to the existing market; and the existing market is mainly this same home, with its crude tastes and limitless appetites. Thus the man, to maintain his own woman in idleness, or low-grade labour, must work three times as hard as is needful, to meet the demands of similar women; the home-bound woman clogging the whole world.
Change this order. Set the woman on her own feet, as a free, intelligent, able human being, quite capable of putting into the world more than she takes out, of being a producer as well as a consumer. Put these poor antiquated “domestic industries” into the archives of past history; and let efficient modern industries take their place, doing far more work, far better work, far cheaper work in their stead.
With an enlightened system of feeding the world we shall have better health — and wiser appetites. The more intelligent and broad-minded woman will assuredly promote a more reasonable, healthful, beautiful, and economical system of clothing, for her own body and that of the child. The wiser and more progressive mother will at last recognise child-culture as an art and science quite beyond the range of instinct, and provide for the child such surroundings, such training, as shall allow of a rapid and enormous advance in human character.
The man, relieved of two-thirds of his expenses; provided with double supplies; properly fed and more comfortable at home than he ever dreamed of being, and associated with a strong, free, stimulating companion all through life, will be able to work to far better purpose in the social service, and with far greater power, pride, and enjoyment.
The man and woman together, both relieved of most of their personal cares, will be better able to appreciate large social needs and to meet them. Each generation of children, better born, better reared, growing to their full capacity in all lines, will pour into the world a rising flood of happiness and power. Then we shall see social progress.
XVI
LINES OF ADVANCE
It will be helpful and encouraging for us to examine the development of the home to this date, and its further tendencies; that we may cease to regret here, and learn to admire there; that we may use our personal powers definitely to resist the undertow of habit and prejudice, and definitely to promote all legitimate progress.
There is a hopelessness in the first realisation of this old-world obstacle still stationary in our swift to-day; but there need not be. While apparently as strong as ever, it has in reality been undermined on every side by the currents of evolution; its whilom prisoners have been stimulated and strengthened by the unavoidable force of those same great currents, and little remains to do beyond the final opening of one’s own eyes to the facts — not one’s grandmother’s eyes, but one’s own — and the beautiful work of reconstruction.
Examine the main root of the whole thing — the exclusive confinement of women to the home, to their feminine functions and a few crude industries; and see how rapidly that condition is changing. The advance of women, during the last hundred years or so, is a phenomenon unparalleled in history. Never before has so large a class made as much progress in so small a time. From the harem to the forum is a long step, but she has taken it. From the ignorant ho
usewife to the president of a college is a long step, but she has taken it. From the penniless dependent to the wholly self-supporting and often other-supporting business woman, is a long step, but she has taken it. She who knew so little is now the teacher; she who could do so little is now the efficient and varied producer; she who cared only for her own flesh and blood is now active in all wide good works around the world. She who was confined to the house now travels freely, the foolish has become wise, and the timid brave. Even full political equality is won in more than one country and state; it is a revolution of incredible extent and importance, and its results are already splendidly apparent.
This vast number of human beings, formerly as separate as sand grains and as antagonistic as the nature of their position compelled, are now organising, from house to club, from local to general, in federations of city, state, nation, and world. The amount of social energy accumulated by half of us is no longer possible of confinement to that half; the woman has inherited her share, and has grown so large and strong that her previous surroundings can no longer contain or content her.
The socialising of this hitherto subsocial, wholly domestic class, is a marked and marvellous event, now taking place with astonishing rapidity. That most people have not observed it proves nothing. Mankind has never yet properly perceived historic events until time gave him the perspective his narrow present horizon denied.
Where most of our minds are home-enclosed, like the visual range of one sitting in a hogshead, general events make no impression save as they impinge directly on that personal area. The change in the position of woman, largely taking place in the home, is lost to general view; and so far as it takes place in public, is only perceived in fractions by most of us.
Complete Works of Charlotte Perkins Gilman Page 230