WHEN WOMAN GETS HER RIGHTS MAN WILL BE RIGHT 1867
My Friends, I am rejoiced that you are glad, but I don’t know how you will feel when I get through. I come from another field—the country of the slave. They have got their rights—so much good luck. Now what is to be done about it? I feel that I have got as much responsibility as anybody else. I have as good rights as anybody. There is a great stir about colored men getting their rights, but not a word about the colored women; and if colored men get their rights, and not colored women get theirs, there will be a bad time about it. So I am for keeping the thing going while things are stirring; because if we wait till it is still, it will take a great while to get it going again. White women are a great deal smarter and know more than colored women, while colored women do not know scarcely anything. They go out washing, which is about as high as a colored woman gets, and their men go about idle, strutting up and down; and when the women come home, they ask for their money and take it all, and then scold because there is no food. I want you to consider on that, chil’n. I want women to have their rights. In the courts women have no right, no voice; nobody speaks for them. I wish woman to have her voice there among the pettifoggers. If it is not a fit place for women, it is unfit for men to be there. I am above eighty years old; it is about time for me to be going. But I suppose I am kept here because something remains for me to do; I suppose I am yet to help break the chain. I have done a great deal of work—as much as a man, but did not get so much pay. I used to work in the field and bind grain, keeping up with the cradler; but men never doing no more, got twice as much pay. So with the German women. They work in the field and do as much work, but do not get the pay. We do as much, we eat as much, we want as much. I suppose I am about the only colored woman that goes about to speak for the rights of the colored woman, I want to keep the thing stirring, now that the ice is broken. What we want is a little money. You men know that you get as much again as women when you write, or for what you do. When we get our rights, we shall not have to come to you for money, for then we shall have money enough of our own. It is a good consolation to know that when we have got this we shall not be coming to you any more. You have been having our right so long, that you think, like a slaveholder, that you own us. I know that it is hard for one who has held the reins for so long to give up; it cuts like a knife. It will feel all better when it closes up again. I have been in Washington about three years, seeing about those colored people. Now colored men have a right to vote; and what I want is to have colored women have the right to vote. There ought to be equal rights more than ever, since colored people have got their freedom.
I know that it is hard for men to give up entirely. They must run in the old track. I was amused how men speak up for one another. They cannot bear that a woman should say anything about the man, but they will stand here and take up the time in man’s cause. But we are going, tremble or no tremble. Men are trying to help us. I know that all—the spirit they have got; and they cannot help us much until some of the spirit is taken out of them that belongs among the women. Men have got their rights, and women has not got their rights. That is the trouble. When woman gets her rights man will be right. How beautiful that will be. Then it will be peace on earth and good will to men. But it cannot be until it be right ... It will come ... Yes, it will come quickly. It must come. And now when the waters is troubled, and now is the time to step into the pool. There is a great deal now with the minds, and now is the time to start forth ... The great fight was to keep the rights of the poor colored people. That made a great battle. And now I hope that this will be the last battle that will be in the world. Let us finish up so that there be no more fighting. I have faith in God and there is truth in humanity. Be strong women! Blush not! Tremble not! I want you to keep a good faith and good courage. And I am going round after I get my business settled and get more equality. People in the North, I am going round to lecture on human rights. I will shake every place I go to.
Frances Ellen Watkins Harper (1825-1911)
Frances Harper, a free black from Baltimore, was a member of the Underground Railroad, one of the first black women to become a professional antislavery speaker, a board member of the Women’s Christian Temperance Union, and founding member of the American Woman Suffrage Association. The “bronze muse” was one of the most popular and prolific nineteenth-century black writers, and is best known for her poetry, journalism, and eloquent oratory. In 1859, she became the first black woman to publish a short story, “The Two Offers,” a feminist narrative serialized in the Anglo-American, which tells the story of two women, one who marries the wrong person and the other a writer who remains unmarried while pursuing the higher calling of racial uplift. Her poems, short stories, novel, essays, and letters, establish her place within a black female intellectual tradition largely ignored, until recently, in American and African American literary history. Her struggle against racism was waged within the women’s rights movement as well. Though she worked closely with white suffragists, she exposed their insensitivity to race during the controversy surrounding the Fifteenth Amendment in a speech at the 1869 meeting of the American Equal Rights Association in which she acknowledged the more urgent need for black [male] suffrage: “When it was a question of race, she [Harper] let the lesser question of sex go. But the white women all go for sex, letting race occupy a minor position” (Stanton, The History of Woman Suffrage, 2; 391). She was also passionate about the special needs of black women and was present in Boston in 1896 at the historic meeting that led to the founding of the National Association of Colored Women, of which she was eventually elected vice president. “Woman’s Political Future” was delivered in 1893 at the World’s Congress of Representative Women at the Columbian Exposition in Chicago, and heralded the beginning of an era of emancipated womanhood in which women’s intellectual and political power would be unleashed for a better world. Prof. Frances Smith Foster edited the first collection of Harper’s work (A Brighter Coming Day, 1990) and discovered three of her short novels which appeared in Christian Recorder and were recently published.
WOMAN’S POLITICAL FUTURE
If before sin had cast its deepest shadows or sorrow had distilled its bitterest tears, it was true that it was not good for man to be alone, it is no less true, since the shadows have deepened and life’s sorrows have increased, that the world has need of all the spiritual aid that woman can give for the social advancement and moral development of the human race. The tendency of the present age, with its restlessness, religious upheavals, failures, blunders, and crimes, is toward broader freedom, an increase of knowledge, the emancipation of thought, and a recognition of the brotherhood of man; in this movement woman, as the companion of man, must be a sharer. So close is the bond between man and woman that you can not raise one without lifting the other. The world can not move without woman’s sharing in the movement, and to help give a right impetus to that movement is woman’s highest privilege.
If the fifteenth century discovered America to the Old World, the nineteenth is discovering woman to herself. Little did Columbus imagine, when the New World broke upon his vision like a lovely gem in the coronet of the universe, the glorious possibilities of a land where the sun should be our engraver, the winged lightning our messenger, and steam our beast of burden. But as mind is more than matter, and the highest ideal always the true real, so to woman comes the opportunity to strive for richer and grander discoveries than ever gladdened the eye of the Genoese mariner.
Not the opportunity of discovering new worlds, but that of filling this old world with fairer and higher aims than the greed of gold and the lust of power, is hers. Through weary, wasting years men have destroyed, dashed in pieces, and overthrown, but to-day we stand on the threshold of woman’s era, and woman’s work is grandly constructive. In her hand are possibilities whose use or abuse must tell upon the political life of the nation, and send their influence for good or evil across the track of unborn ages.
As the saff
ron tints and crimson flushes of morn herald the coming day, so the social and political advancement which woman has already gained bears the promise of the rising of the full-orbed sun of emancipation. The result will be not to make home less happy, but society more holy; yet I do not think the mere extension of the ballot a panacea for all the ills of our national life. What we need to-day is not simply more voters, but better voters. To-day there are red-handed men in our republic, who walk unwhipped of justice, who richly deserve to exchange the ballot of the freeman for the wristlets of the felon; brutal and cowardly men, who torture, burn, and lynch their fellow-men, men whose defenselessness should be their best defense and their weakness an ensign of protection. More than the changing of institutions we need the development of a national conscience, and the upbuilding of national character. Men may boast of the aristocracy of blood, may glory in the aristocracy of talent, and be proud of the aristocracy of wealth, but there is one aristocracy which must ever outrank them all, and that is the aristocracy of character; and it is the women of a country who help to mold its character, and to influence if not determine its destiny; and in the political future of our nation woman will not have done what she could if she does not endeavor to have our republic stand foremost among the nations of the earth, wearing sobriety as a crown and righteousness as a garment and a girdle. In coming into her political estate woman will find a mass of illiteracy to be dispelled. If knowledge is power, ignorance is also power. The power that educates wickedness may manipulate and dash against the pillars of any state when they are undermined and honeycombed by injustice.
I envy neither the heart nor the head of any legislator who has been born to an inheritance of privileges, who has behind him ages of education, dominion, civilization, and Christianity, if he stands opposed to the passage of a national education bill, whose purpose is to secure education to the children of those who were born under the shadow of institutions which made it a crime to read.
To-day women hold in their hands influence and opportunity, and with these they have already opened doors which have been closed to others. By opening doors of labor woman has become a rival claimant for at least some of the wealth monopolized by her stronger brother. In the home she is the priestess, in society the queen, in literature she is a power, in legislative halls law-makers have responded to her appeals, and for her sake have humanized and liberalized their laws. The press has felt the impress of her hand. In the pews of the church she constitutes the majority; the pulpit has welcomed her, and in the school she has the blessed privilege of teaching children and youth. To her is apparently coming the added responsibility of political power; and what she now possesses should only be the means of preparing her to use the coming power for the glory of God and the good of mankind; for power without righteousness is one of the most dangerous forces in the world.
Political life in our country has plowed in muddy channels, and needs the infusion of clearer and cleaner waters. I am not sure that women are naturally so much better than men that they will clear the stream by the virtue of their womanhood; it is not through sex but through character that the best influence of women upon the life of the nation must be exerted.
I do not believe in unrestricted and universal suffrage for either men or women. I believe in moral and educational tests. I do not believe that the most ignorant and brutal man is better prepared to add value to the strength and durability of the government than the most cultured, upright, and intelligent woman. I do not think that willful ignorance should swamp earnest intelligence at the ballot-box, nor that educated wickedness, violence, and fraud should cancel the votes of honest men. The unsteady hands of a drunkard can not cast the ballot of a freeman. The hands of lynchers are too red with blood to determine the political character of the government for even four short years. The ballot in the hands of woman means power added to influence. How well she will use that power I can not foretell. Great evils stare us in the face that need to be throttled by the combined power of an upright manhood and an enlightened womanhood; and I know that no nation can gain its full measure of enlightenment and happiness if one-half of it is free and the other half is fettered. China compressed the feet of her women and thereby retarded the steps of her men. The elements of a nation’s weakness must ever be found at the hearthstone.
More than the increase of wealth, the power of armies, and the strength of fleets is the need of good homes, of good fathers, and good mothers....
O women of America! into your hands God has pressed one of the sublimest opportunities that ever came into the hands of the women of any race or people. It is yours to create a healthy public sentiment; to demand justice, simple justice, as the right of every race; to brand with everlasting infamy the lawless and brutal cowardice that lynches, burns, and tortures your own countrymen.
To grapple with the evils which threaten to undermine the strength of the nation and to lay magazines of powder under the cribs of future generations is no child’s play.
Let the hearts of the women of the world respond to the song of the herald angels of peace on earth and good will to men. Let them throb as one heart unified by the grand and holy purpose of uplifting the human race, and humanity will breathe freer, and the world grow brighter. With such a purpose Eden would spring up in our path, and Paradise be around our way....
Anna Julia Cooper (1859?-1964)
Born in Raleigh, North Carolina, to a slave mother and her master, Anna Julia Cooper published the first book-length black feminist text, A Voice from the South, in 1892. This collection of essays provides a global perspective on racism, imperialism, and colonialism; praises black achievements; advocates black women’s education; and critiques black male sexism and the racism of white women. Her feminist leanings were apparent at a young age, when she objected to sexist treatment which prohibited her from enrolling in Greek and other classes reserved for male ministerial students at St. Augustine’s Normal School in North Carolina. Following her graduation from Oberlin College in 1884, she taught modern languages at Wilberforce University and, in 1887, began a long career at M St. High School in Washington, D.C. In 1900, she attended the first Pan-African Conference in London and presented a paper on “The Negro Problem in America.” At age sixty-five, she completed the requirements for a doctorate at the Sorbonne, where she wrote a dissertation in French entitled “Slavery and the French Revolutionists, 1788—1805.”
A Voice from the South espouses a cultural feminist position which posits that women, because of their inherent moral superiority, have the responsibility and capacity to reform the human race. In the chapter on “The Higher Education of Women,” she argues that developing their intellects would render women self-reliant and economically independent, which would make them less dependent on marriage for physical support. Furthermore, she encourages women to expand their horizons and not to “look to sexual love as the one sensation capable of giving tone and relish, movement and vim, to the life she leads” (68-69). She was frustrated by black men who opposed higher education for women and made the insightful observation that “while our men seem thoroughly abreast of the times on almost every other subject, when they strike the woman question they drop back into sixteenth-century logic” (75). “The Status of Woman in America” captures the situation of African American women during the “woman’s era” of the late nineteenth century.
THE STATUS OF WOMAN IN AMERICA
To-day America counts her millionaires by the thousand; questions of tariff and questions of currency are the most vital ones agitating the public mind. In this period, when material prosperity and well-earned ease and luxury are assured facts from a national standpoint, woman’s work and woman’s influence are needed as never before; needed to bring a heart power into this money-getting, dollar-worshipping civilization; needed to bring a moral force into the utilitarian motives and interests of the time needed to stand for God and Home and Native Land versus gain and greed and grasping selfishness.
There can be
no doubt that this fourth centenary of America’s discovery which we celebrate at Chicago, strikes the keynote of another important transition in the history of this nation; and the prominence of woman in the management of its celebration is a fitting tribute to the part she is destined to play among the forces of the future. This is the first congressional recognition of woman in this country, and this Board of Lady Managers constitute the first women legally appointed by any government to act in a national capacity. This of itself marks the dawn of a new day.
Now the periods of discovery, of settlement, of developing resources and accumulating wealth have passed in rapid succession. Wealth in the nation as in the individual brings leisure, repose, reflection. The struggle with nature is over, the struggle with ideas begins. We stand then, it seems to me, in this last decade of the nineteenth century, just in the portals of a new and untried movement on a higher plain and in a grander strain than any the past has called forth. It does not require a prophet’s eye to divine its trend and image its possibilities from the forces we see already at work around us; nor is it hard to guess what must be the status of woman’s work under the new regime.
In the pioneer days her role was that of a camp-follower, an additional something to fight for and be burdened with, only repaying the anxiety and labor she called forth by her own incomparable gifts of sympathy and appreciative love; unable herself ordinarily to contend with the bear and the Indian, or to take active part in clearing the wilderness and constructing the home.
In the second or wealth-producing period her work is abreast of man’s, complementing and supplementing; counteracting excessive tendencies, and mollifying over-rigorous proclivities.
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