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

this discussion is that, whatever the economic value of the domestic industry of women is, they do not get it. The women who do the most work get the least money, and the women who have the most money do the least work. Their labor is neither given nor taken as a factor in economic exchange. It is held to be their duty as women to do this work; and their economic status bears no relation to their domestic labors, unless an inverse one. Moreover, if they were thus fairly paid⁠—given what they earned, and⁠—no more⁠—all women working in this way would be reduced to the economic status of the house servant. Few women⁠—or men either⁠—care to face this condition. The ground that women earn their living by domestic labor is instantly forsaken, and we are told that they obtain their livelihood as mothers. This is a peculiar position. We speak of it commonly enough, and often with deep feeling, but without due analysis.

In treating of an economic exchange, asking what return in goods or labor women make for the goods and labor given them⁠—either to the race collectively or to their husbands individually⁠—what payment women make for their clothes and shoes and furniture and food and shelter, we are told that the duties and services of the mother entitle her to support.

If this is so, if motherhood is an exchangeable commodity given by women in payment for clothes and food, then we must of course find some relation between the quantity or quality of the motherhood and the quantity and quality of the pay. This being true, then the women who are not mothers have no economic status at all; and the economic status of those who are must be shown to be relative to their motherhood. This is obviously absurd. The childless wife has as much money as the mother of many⁠—more; for the children of the latter consume what would otherwise be hers; and the inefficient mother is no less provided for than the efficient one. Visibly, and upon the face of it, women are not maintained in economic prosperity proportioned to their motherhood. Motherhood bears no relation to their economic status. Among primitive races, it is true⁠—in the patriarchal period, for instance⁠—there was some truth in this position. Women being of no value whatever save as bearers of children, their favor and indulgence did bear direct relation to maternity; and they had reason to exult on more grounds than one when they could boast a son. Today, however, the maintenance of the woman is not conditioned upon this. A man is not allowed to discard his wife because she is barren. The claim of motherhood as a factor in economic exchange is false today. But suppose it were true. Are we willing to hold this ground, even in theory? Are we willing to consider motherhood as a business, a form of commercial exchange? Are the cares and duties of the mother, her travail and her love, commodities to be exchanged for bread?

It is revolting so to consider them; and, if we dare face our own thoughts, and force them to their logical conclusion, we shall see that nothing could be more repugnant to human feeling, or more socially and individually injurious, than to make motherhood a trade. Driven off these alleged grounds of women’s economic independence; shown that women, as a class, neither produce nor distribute wealth; that women, as individuals, labor mainly as house servants, are not paid as such, and would not be satisfied with such an economic status if they were so paid; that wives are not business partners or co-producers of wealth with their husbands, unless they actually practise the same profession; that they are not salaried as mothers, and that it would be unspeakably degrading if they were⁠—what remains to those who deny that women are supported by men? This (and a most amusing position it is)⁠—that the function of maternity unfits a woman for economic production, and, therefore, it is right that she should be supported by her husband.

The ground is taken that the human female is not economically independent, that she is fed by the male of her species. In denial of this, it is first alleged that she is economically independent⁠—that she does support herself by her own industry in the house. It being shown that there is no relation between the economic status of woman and the labor she performs in the home, it is then alleged that not as house servant, but as mother, does woman earn her living. It being shown that the economic status of woman bears no relation to her motherhood, either in quantity or quality, it is then alleged that motherhood renders a woman unfit for economic production, and that, therefore, it is right that she be supported by her husband. Before going farther, let us seize upon this admission⁠—that she is supported by her husband.

Without going into either the ethics or the necessities of the case, we have reached so much common ground: the female of genus homo is supported by the male. Whereas, in other species of animals, male and female alike graze and browse, hunt and kill, climb, swim, dig, run, and fly for their livings, in our species the female does not seek her own living in the specific activities of our race, but is fed by the male.

Now as to the alleged necessity. Because of her maternal duties, the human female is said to be unable to get her own living. As the maternal duties of other females do not unfit them for getting their own living and also the livings of their young, it would seem that the human maternal duties require the segregation of the entire energies of the mother to the service of the child during her entire adult life, or so large a proportion of them that not enough remains to devote to the individual interests of the mother.

Such a condition, did