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

Acting always under the heated misconceptions of our oversexed minds, we have pictured mankind as a race of beasts whose only desire to be together was based on one great, overworked passion, and who were only kept from universal orgies of promiscuity by being confined in homes. This is not true. It is not true even now in our oversexed condition. It will be still less true when we are released from the artificial pressure of the sexuo-economic relation and grow natural again.

Men, women, and children need freedom to mingle on a human basis; and that means to mingle in their daily lives and occupations, not to go laboriously to see each other, with no common purpose. We all know the pleasant acquaintance and deep friendship that springs up when people are thrown together naturally, at school, at college, on shipboard, in the cars, in a camping trip, in business. The social need of one another rests at bottom on a common, functional development; and the common, functional service is its natural opportunity.

The reason why friendship means more to men than to women, and why they associate so much more easily and freely, is that they are further developed in race-functions, and that they work together. In the natural association of common effort and common relaxation is the true opening for human companionship. Just to put a number of human beings in the same room, to relate their bodies as to cubic space, does not relate their souls. Our present methods of association, especially for women, are most unsatisfactory. They arise, and go to “call” on one another. They solemnly “return” these calls. They prepare much food, and invite many people to come and eat it; or some dance, music, or entertainment is made the temporary ground of union. But these people do not really meet one another. They pass whole lifetimes in going through the steps of these elaborate games, and never become acquainted. There is a constant thirst among us for fuller and truer social intercourse; but our social machinery provides no means for quenching it.

Men have satisfied this desire in large measure; but between women, or between men and women, it is yet far from accomplishment. Men meet one another freely in their work, while women work alone. But the difference is sharpest in their play. “Girls don’t have any fun!” say boys, scornfully; and they don’t have very much. What they do have must come, like their bread and butter, on lines of sex. Some man must give them what amusement they have, as he must give them everything else. Men have filled the world with games and sports, from the noble contests of the Olympic plain to the brain and body training sports of today, good, bad, and indifferent. Through all the ages the men have played; and the women have looked on, when they were asked. Even the amusing occupation of seeing other people do things was denied them, unless they were invited by the real participants. The “queen of the ballroom” is but a wallflower, unless she is asked to dance by the real king.

Even today, when athletics are fast opening to women, when tennis and golf and all the rest are possible to them, the two sexes are far from even in chances to play. To want a good time is not the same thing as to want the society of the other sex, and to make a girl’s desire for a good time hang so largely on her power of sex-attraction is another of the grievous strains we put upon that faculty. That people want to see each other is construed by us to mean that “he” wants to see “her,” and “she” wants to see “him.” The fun and pleasure of the world are so interwound with the sex-dependence of women upon men that women are forced to court “attentions,” when not really desirous of anything but amusement; and, as we force the association of the sexes on this plane, so we restrict it on a more wholesome one.

Even our little children in their play are carefully trained to accentuate sex; and a line of conduct for boys, differing from that for girls, is constantly insisted upon long before either would think of a necessity for such difference. Girls and boys, as they associate, are so commented on and teased as to destroy all wholesome friendliness, and induce a premature sex-consciousness. Young men and women are allowed to associate more or less freely, but always on a strictly sex-basis, friendship between man and woman being a common laughingstock. Every healthy boy and girl resents this, and tries to hold free, natural relation; but such social pressure is hard to resist. She may have as many “beaux” as she can compass, he may “pay attention” to as many girls as he pleases; but that is their only way to meet.

The general discontinuance of all friendly visiting, upon the engagement of either party, proves the nature of the bond. Having chosen the girl he is to marry, why care to call upon any others? having chosen the man she is to marry, why receive attention from any others? these “calls” and “attentions” being all in the nature of tentative preliminaries to possible matrimony. And, after marriage, the wife is never supposed to wish to see any other man than her husband, or the husband any other woman than his wife. In some countries, we vary this arrangement by increasing the social freedom of married people; but the custom is accompanied by a commensurate lack of freedom before marriage, which causes questionable results, both in married life and in social life. In the higher classes of society there is always more freedom of social intercourse between the sexes after marriage; but, speaking generally of America, there is very little natural and serious acquaintance between men and women after the period of pre-matrimonial visiting.

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