Women and Economics by Charlotte Perkins Gilman (english novels to read .TXT) ๐
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Charlotte Perkins Gilman, most famous for her short story โThe Yellow Wallpaper,โ wrote Women and Economics in 1898, at a time when the roles of women in society were already undergoing radical change: women were entering the work force in large numbers, the suffrage movement was agitating for the vote, and young women were looking for a new definition of their place other than as a wife or mother.
The book takes the position that humans are the only species in which the female depends on the male for her survival, and that this arrangement must change for the human race to continue to be successful. Gilman argues for the evolution of marriage, family, home life, and what she calls the sexuo-economic relationship between men and women.
Although she was in demand as a lecturer and writer, Women and Economics was the first book-length work to consolidate her views. As a feminist text, itโs significant not necessarily for its profundity or for its appeal for womenโs rights, but rather for its application of social Darwinism, espousing the theory that the roles played by women inevitably evolve and that the gendered division of labor produces warped human beings of both sexes. Its popularity was also helped by its accessibilityโas one of her critics stated, โit stirs no deep reverberations of the soulโโฆ but you can quote it, and remember its points.โ
As suffragism progressed and first wave feminism began to fade, Gilmanโs ideas were somewhat forgotten. But as feminism resurged in the 1960s, her work was rediscovered and interest rebounded in this groundbreaking feminist who played an important role in shaping public opinion, disseminating radical ideas, and encouraging women (and men) to change their thinking about gender roles.
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- Author: Charlotte Perkins Gilman
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Let us deliberately set ourselves to imagine, by sheer muscular effort as it were, a better kind of motherhood than that of the private nursery governess, a better way to feed and clean and clothe the world than by the private house servant.
Here is felt the need of our second premise; for we enjoy things as they are (that is, some of us do, sometimes, and the rest of us think that we do). We love, admire, and reverence them; and it is โnaturalโ to have them so. If it can be shown that human progress is better served by other methods, then other methods will be proven right; and we must grow to enjoy and honor them as fast as we can, and in due course of time we shall find them natural. If it can be shown that our babies would be better off if part of their time was passed in other care than their mothersโ, then such other care would be right; and it would be the duty of motherhood to provide it. If it can be shown that we could all be better provided for in our personal needs of nutrition, cleanliness, warmth, shelter, privacy, by some other method than that which requires the labor of one woman or more to each family, then it would be the duty of womanhood to find such method and to practise it.
Perhaps it is worthwhile to examine the nature of our feeling toward that social institution called โthe family,โ and the probable effect upon it of the change in womanโs economic status.
Marriage and โthe familyโ are two institutions, not one, as is commonly supposed. We confuse the natural result of marriage in children, common to all forms of sex-union, with the familyโ โa purely social phenomenon. Marriage is a form of sex-union recognized and sanctioned by society. It is a relation between two or more persons, according to the custom of the country, and involves mutual obligations. Although made by us an economic relation, it is not essentially so, and will exist in much higher fulfilment after the economic phase is outgrown.
The family is a social group, an entity, a little state. It holds an important place in the evolution of society quite aside from its connection with marriage. There was a time when the family was the highest form of social relationโ โindeed, the only form of social relationโ โwhen to the minds of pastoral, patriarchal tribes there was no conception so large as โmy country,โ no State, no nation. There was only a great land spotted with families, each family its own little world, of which Grandpa was priest and king. The family was a social unit. Its interests were common to its members, and inimical to those of other families. It moved over the earth, following its food supply, and fighting occasionally with stranger families for the grass or water on which it depended. Indissoluble common interests are what make organic union, and those interests long rested on blood relationship.
While the human individual was best fed and guarded by the family, and so required the prompt, correlative action of all the members of that family, naturally the family must have a head; and that form of government known as the patriarchal was produced. The natural family relation, as seen in parents and young of other species, or in ourselves in later forms, involves no such governmental development: that is a feature of the family as a social entity alone.
One of the essentials of the patriarchal family life was polygamy, and not only polygamy, but open concubinage, and a woman slavery which was almost the same thing. The highest period of the family as a social institution was a very low period for marriage as a social institutionโ โa period, in fact, when marriage was but partially evolved from the early promiscuity of the primitive savage. The family seems indeed to be a gradually disappearing survival of the still looser unit of the horde, which again is more closely allied to the band or pack of gregarious carnivora than to an organic social relation. A loose, promiscuous group of animals is not a tribe; and the most primitive savage groups seem to have been no more than this.
The tribe in its true form follows the familyโ โis a natural extension of it, and derives its essential ties from the same relationship. These social forms, too, are closely related to economic conditions. The horde was the hunting unit; the family, and later the tribe, the pastoral unit. Agriculture and its resultant, commerce and manufacture, gradually weaken these crude blood ties, and establish the social relationship which constitutes the State. Before the pastoral era the family held no important position, and since that era it has gradually declined. With social progress we find human relations resting less and less on a personal and sex basis, and more and more on general economic independence. As individuals have become more highly specialized, they have made possible a higher form of marriage.
The family is a decreasing survival of the earliest grouping known to man. Marriage is an increasing development of high social life, not fully evolved. So far from being identical with the family, it improves and strengthens in inverse ratio to the family, as is easily seen by the broad contrast between the marriage relations of Jacob and the unquenchable demand for lifelong single mating that grows in our hearts today. There was no conception of marriage as a personal union for life of two well-matched individuals during the patriarchal era. Wives were valued merely for childbearing. The family needed numbers of its own blood, especially males; and the man-child was the price of favor
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