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

of a clear, young brain, unsupplied with any counter-evidence until later in life, he learns that women are meant to wait on people, to get dinner, and sweep and pick up things; that men are made to bring home things, and are to be begged of according to circumstances; that babies are the object of concentrated admiration; that their hair, hands, feet, are specially attractive; that they are the heated focus of attention, to be passed from hand to hand, swung and danced and amused most violently, and also be laid aside and have nothing done to them, with no regard to their preference in either case.

And then, in the midst of all this tingling self-consciousness and desire for loving praise, he learns that he is “naughty”! The grief, the shame, the anger at injustice, the hopeless bewilderment, the morbid sensitiveness of conscience or the stolid dulling of it, the gradual retirement of the baffled brain from all these premature sensations to a contentment with mere personal gratification and a growing ingenuity in obtaining it⁠—all these experiences are the common lot of the child among us, our common lot when we were children. Of course, we don’t remember. Of course, we loved our mother, and thought her perfect. Comparisons among mothers are difficult for a baby. Of course, we loved our homes, and never dreamed of any other way of being “brought up.” And, of course, when we have children of our own, we bring them up in the same way. What other way is there? What is there to be said on the subject? Children always were brought up at home. Isn’t that enough?

And yet, insidiously, slowly, irresistibly, while we flatter ourselves that things remain the same, they are changing under our very eyes from year to year, from day to day. Education, hiding itself behind a wall of books, but consisting more and more fully in the grouping of children and in the training of faculties never mentioned in the curriculum⁠—education, which is our human motherhood, has crept nearer and nearer to its true place, its best work⁠—the care and training of the little child. Some women there are, and some men, whose highest service to humanity is the care of children. Such should not concentrate their powers upon their own children alone⁠—a most questionable advantage⁠—but should be so placed that their talent and skill, their knowledge and experience, would benefit the largest number of children. Many women there are, and many men, who, though able to bring forth fine children, are unable to educate them properly. Simply to bear children is a personal matter⁠—an animal function. Education is collective, human, a social function.

As we now arrange life, our children must take their chances while babies, and live or die, improve or deteriorate, according to the mother to whom they chance to be born. An inefficient mother does not prevent a child from having a good school education or a good college education; but the education of babyhood, the most important of all, is wholly in her hands. It is futile to say that mothers should be taught how to fulfil their duties. You cannot teach every mother to be a good school educator or a good college educator. Why should you expect every mother to be a good nursery educator? Whatever our expectations, she is not; and our mistrained babies, such of them as survive the maternal handling, grow to be such people as we see about us.

The growth and change in home and family life goes steadily on under and over and through our prejudices and convictions; and the education of the child has changed and become a social function, while we still imagine the mother to be doing it all.

In its earliest and most rudimentary manifestations, education was but part of the individual maternal function of the female animal. But no sooner did the human mind begin to show capacity for giving and receiving its impressions through language (thus attaining the power of acquiring information through sources other than its own experience) than the individual mother ceased to be the sole educator. The young savage receives not only guidance from his anxious mother, but from the chiefs and elders of his tribe. For a long time the aged were considered the only suitable teachers, because the major part of knowledge was still derived from personal experience; and, of course, the older the person, the greater his experience, other things being equal, and they were rather equal then. This primitive notion still holds among us. People still assume superior wisdom because of superior age, putting mere number of experiences against a more essential and better arranged variety, and quite forgetting that the needed wisdom of today is not the accumulation of facts, but the power to think about them to some purpose.

With our increased power to preserve and transmit individual experience through literature, and to disseminate such information through systematic education, we see younger and younger people, more rich in, say, chemical or electrical experience than “the oldest inhabitant” could have been in earlier times. Therefore, the teacher of today is not the graybeard and beldame, but the man and woman most newly filled with the gathered experience of the world. As this change from age to youth has taken place in the teacher, it has also shown itself in the taught. Grown men frequented the academic groves of Greece. Youths filled the universities of the Middle Ages. Boys and, later, girls were given the increasing school advantages of progressive centuries.

Today the beautiful development of the kindergarten has brought education to the nursery door. Even our purblind motherhood is beginning to open that door; and we have at last entered upon the study of babyhood, its needs and powers, and are seeing that education begins with life itself. It is no new and daring heresy to suggest that babies need better education than the individual mother now gives them. It is simply a little further extension