Women and Economics Charlotte Perkins Gilman (books to improve english TXT) 📖

increasing nervous strain in family relation, acting especially upon woman. As she becomes more individualized, she suffers more from the primitive and undifferentiated conditions of the family life of earlier times. What “a wife” and “a mother” was supposed to find perfectly suitable, this newly specialized wife and mother, who is also a personality, finds clumsy and ill-fitting⁠—a mitten where she wants a glove. The home cares and industries, still undeveloped, give no play for her increasing specialization. Where the embryonic combination of cook-nurse-laundress-chambermaid-housekeeper-waitress-governess was content to be “jack of all trades” and mistress of none, the woman who is able to be one of these things perfectly, and by so much less able to be all the others, suffers doubly from not being able to do what she wants to do, and from being forced to do what she does not want to do. To the delicately differentiated modern brain the jar and shock of changing from trade to trade a dozen times a day is a distinct injury, a waste of nervous force. With the larger socialization of the woman of today, the fitness for and accompanying desire for wider combinations, more general interest, more organized methods of work for larger ends, she feels more and more heavily the intensely personal limits of the more primitive home duties, interests, methods. And this pain and strain must increase with the advance of women until the new functional power makes to itself organic expression, and the belated home industries are elevated and organized, like the other necessary labors of modern life.

In the meantime, however, the very best and foremost women suffer most; and a heavy check is placed on social progress by this difficulty in enlarging old conditions to suit new powers. It should still be remembered it is not the essential relations of wife and mother which are thus injurious, but the industrial conditions born of the economic dependence of the wife and mother, and hitherto supposed to be part of her functions. The change we are making does not in any way militate against the true relations of the family, marriage, and parentage, but only against those sub-relations belonging to an earlier period and now in process of extinction. The family as an entity, an economic and social unit, does not hold as it did. The ties between brother and sister, cousins and relatives generally, are gradually lessening their hold, and giving way under pressure of new forces which tend toward better things.

The change is more perceptible among women than among men, because of the longer survival of more primitive phases of family life in them. One of its most noticeable features is the demand in women not only for their own money, but for their own work for the sake of personal expression. Those who object to women’s working on the ground that they should not compete with men or be forced to struggle for existence look only at work as a means of earning money. They should remember that human labor is an exercise of faculty, without which we should cease to be human; that to do and to make not only gives deep pleasure, but is indispensable to healthy growth. Few girls today fail to manifest some signs of this desire for individual expression. It is not only in the classes who are forced to it: even among the rich we find this same stirring of normal race-energy. To carve in wood, to hammer brass, to do “art dressmaking,” to raise mushrooms in the cellar⁠—our girls are all wanting to do something individually. It is a most healthy state, and marks the development of race-distinction in women with a corresponding lowering of sex-distinction to its normal place.

In body and brain, wherever she touches life, woman is changing gloriously from the mere creature of sex, all her race-functions held in abeyance, to the fully developed human being, none the less true woman for being more truly human. What alarms and displeases us in seeing these things is our funny misconception that race-functions are masculine. Much effort is wasted in showing that women will become “unsexed” and “masculine” by assuming these human duties. We are told that a slight sex-distinction is characteristic of infancy and old age, and that the assumption of opposite traits by either sex shows either a decadent or an undeveloped condition. The young of any race are less marked by sex-distinction; and in old age the distinguishing traits are sometimes exchanged, as in the crowing of old hens and in the growing of the beard on old women. And we are therefore assured that the endeavor of women to perform these masculine economic functions marks a decadent civilization, and is greatly to be deprecated. There would be some reason in this objection if the common racial activities of humanity, into which women are now so eagerly entering, were masculine functions. But they are not. There is no more sublimated expression of our morbid ideas of sex-distinction than in this complacent claiming of all human life-processes as sex-functions of the male. “Masculine” and “feminine” are only to be predicated of reproductive functions⁠—processes of race-preservation. The processes of self-preservation are racial, peculiar to the species, but common to either sex.

If it could be shown that the women of today were growing beards, were changing as to pelvic bones, were developing bass voices, or that in their new activities they were manifesting the destructive energy, the brutal combative instinct, or the intense sex-vanity of the male, then there would be cause for alarm. But the one thing that has been shown in what study we have been able to make of women in industry is that they are women still, and this seems to be a surprise to many worthy souls. A female horse is no less female than a female starfish, but she has more functions. She can do more things, is a more highly specialized organism, has more intelligence, and, with it all, is