Women and Economics by Charlotte Perkins Gilman (english novels to read .TXT) 📕

of the family to eat, and more yet in the going out of separate individuals to eat. The limitless personal taste developed by “home cooking” fears that it will lose its own particular shade of brown on the bacon, its own hottest of hot cakes, its own corner biscuit.

This objection must be honestly faced, and admitted in some degree. A menu, however liberally planned by professional cooks, would not allow so much play for personal idiosyncrasy as do those prepared by the numerous individual cooks now serving us. There would be a far larger range of choice in materials, but not so much in methods of preparation and service. The difference would be like that between every man’s making his own coat or having his women servants make it for him, on the one hand, and his selecting one from many ready made or ordering it of his tailor, on the other.

In the regular professional service of food there would be a good general standard, and the work of specialists for special occasions. We have long seen this process going on in the steady increase of professionally prepared food, from the cheap eating-house to the fashionable caterer, from the common “cracker” to the delicate “wafer.” “Home cooking,” robbed of its professional adjuncts, would fall a long way. We do not realize how far we have already progressed in this line, nor how fast we are going.

One of the most important effects of a steady general standard of good food will be the elevation of the popular taste. We should acquire a cultivated appreciation of what is good food, far removed from the erratic and whimsical self-indulgence of the private table. Our only standard of taste in cooking is personal appetite and caprice. That we “like” a dish is enough to warrant full approval. But liking is only adaptation. Nature is forever seeking to modify the organism to the environment; and, when it becomes so modified, so adapted, the organism “likes” the environment. In the earlier form, “it likes me,” this derivation is plainer.

Each nation, each locality, each family, each individual, “likes,” in large measure, those things to which it has been accustomed. What else it might have liked, if it had had it, can never be known; but the slow penetration of new tastes and habits, the reluctant adoption of the potato, the tomato, maize, and other new vegetables by old countries, show that it is quite possible to change a liking.

In the narrow range of family capacity to supply and of family ability to prepare our food, and in our exaggerated intensity of personal preference, we have grown very rigid in our little field of choice. We insist on the superiority of our own methods, and despise the methods of our neighbors, with a sublime ignorance of any higher standard of criticism than our own uneducated tastes. When we become accustomed from childhood to scientifically and artistically prepared foods, we shall grow to know what is good and to enjoy it, as we learn to know good music by hearing it.

As we learn to appreciate a wider and higher range of cooking, we shall also learn to care for simplicity in this art. Neither is attainable under our present system by the average person. As cooking becomes dissociated from the home, we shall gradually cease to attach emotions to it; and we shall learn to judge it impersonally upon a scientific and artistic basis. This will not, of course, prevent some persons’ having peculiar tastes; but these will know that they are peculiar, and so will their neighbors. It will not prevent, either, the woman who has a dilettante fondness for some branch of cookery, wherewith she loves to delight herself and her friends, from keeping a small cooking plant within reach, as she might a sewing machine or a turning-lathe.

In regard to the eating of food we are still more opposed by the “privacy of the home” idea, and a marked⁠—indeed, a pained⁠—disinclination to dissociate that function from family life. To eat together does, of course, form a temporary bond. To establish a medium of communication between dissimilar persons, some common ground must be found⁠—some rite, some game, some entertainment⁠—something that they can do together. And, if the persons desiring to associate have no other common ground than this physical function⁠—which is so common, indeed, that it includes not only all humanity, but all the animal kingdom⁠—then by all means let them seek that. On occasions of general social rejoicing to celebrate some event of universal importance, the feast will always be a natural and satisfying institution.

To the primitive husband with fighting for his industry, the primitive wife with domestic service for hers, the primitive children with no relation to their parents but the physical⁠—to such a common table was the only common tie; and the simplicity of their food furnished a medium that hurt no one. But in the higher individualization of modern life the process of eating is by no means the only common interest among members of a family, and by no means the best. The sweetest, tenderest, holiest memories of family life are not connected with the table, though many jovial and pleasant ones may be so associated. And on many an occasion of deep feeling, whether of joy or of pain, the ruthless averaging of the whole group three times a day at table becomes an unbearable strain. If good food suited to a wide range of needs were always attainable, a family could go and feast together when it chose or simply eat together when it chose; and each individual could go alone when he chose. This is not to be forced or hurried; but, with a steady supply of food, easy of access to all, the stomach need no longer be compelled to serve as a family tie.

We have so far held that the lower animals ate alone in their brutality, and that man has made eating a social function, and