The family is older than humanity, and therefore cannot be called a
human institution. A post office, now, is wholly human; no other
creature has a post office, but there are families in plenty among birds
and beasts; all kinds permanent and transient; monogamous, polygamous
and polyandrous.
We are now to consider the growth of the family in humanity; what is its
rational development in humanness; in mechanical, mental and social
lines; in the extension of love and service; and the effect upon it of
this strange new arrangement--a masculine proprietor.
Like all natural institutions the family has a purpose; and is to be
measured primarily as it serves that purpose; which is, the care and
nurture of the young. To protect the helpless little ones, to feed and
shelter them, to ensure them the benefits of an ever longer period of
immaturity, and so to improve the race--this is the original purpose of
the family.
When a natural institution becomes human it enters the plane of
consciousness. We think about it; and, in our strange new power of
voluntary action do things to it. We have done strange things to the
family; or, more specifically, men have.
Balsac, at his bitterest, observed, "Women's virtue is man's best
invention." Balsac was wrong. Virtue--the unswerving devotion to one
mate--is common among birds and some of the higher mammals. If Balsac
meant celibacy when he said virtue, why that is one of man's
inventions--though hardly his best.
What man has done to the family, speaking broadly, is to change it from
an institution for the best service of the child to one modified to his
own service, the vehicle of his comfort, power and pride.
Among the heavy millions of the stirred East, a child--necessarily a
male child--is desired for the credit and glory of the father, and his
fathers; in place of seeing that all a parent is for is the best service
of the child. Ancestor worship, that gross reversal of all natural law,
is of wholly androcentric origin. It is strongest among old patriarchal
races; lingers on in feudal Europe; is to be traced even in America
today in a few sporadic efforts to magnify the deeds of our ancestors.
The best thing any of us can do for our ancestors is to be better than
they were; and we ought to give our minds to it. When we use our past
merely as a guide-book, and concentrate our noble emotions on the
present and future, we shall improve more rapidly.
The peculiar changes brought about in family life by the predominance of
the male are easily traced. In these studies we must keep clearly in
mind the basic masculine characteristics: desire, combat,
self-expression--all legitimate and right in proper use; only
mischievous when excessive or out of place. Through them the male is
led to strenuous competition for the favor of the female; in the
overflowing ardours of song, as in nightingale and tomcat; in wasteful
splendor of personal decoration, from the pheasant's breast to an
embroidered waistcoat; and in direct struggle for the prize, from the
stag's locked horns to the clashing spears of the tournament.
It is earnestly hoped that no reader will take offence at the
necessarily frequent, reference to these essential features of maleness.
In the many books about women it is, naturally, their femaleness that
has been studied and enlarged upon. And though women, after thousands
of years of such discussion, have become a little restive under the
constant use of the word female: men, as rational beings, should not
object to an analogous study--at least not for some time--a few
centuries or so.
How, then, do we find these masculine tendencies, desire, combat and
self-expression, affect the home and family when given too much power?
First comes the effect in the preliminary work of selection. One of the
most uplifting forces of nature is that of sex selection. The males,
numerous, varied, pouring a flood of energy into wide modifications,
compete for the female, and she selects the victor, this securing to the
race the new improvements.
In forming the proprietary family there is no such competition, no such
selection. The man, by violence or by purchase, does the choosing--he
selects the kind of woman that pleases him. Nature did not intend him
to select; he is not good at it. Neither was the female intended to
compete--she is not good at it.
If there is a race between males for a mate--the swiftest gets her
first; but if one male is chasing a number of females he gets the
slowest first. The one method improves our speed: the other does not.
If males struggle and fight with one another for a mate, the strongest
secures her; if the male struggles and fights with the female--(a
peculiar and unnatural horror, known only among human beings) he most
readily secures the weakest. The one method improves our strength--the
other does not.
When women became the property of men; sold and bartered; "given away"
by their paternal owner to their marital owner; they lost this
prerogative of the female, this primal duty of selection. The males
were no longer improved by their natural competition for the female; and
the females were not improved; because the male did not select for
points of racial superiority, but for such qualities as pleased him.
There is a locality in northern Africa, where young girls are
deliberately fed with a certain oily seed, to make them fat,--that they
may be the more readily married,--as the men like fat wives. Among
certain more savage African tribes the chief's wives are prepared for
him by being kept in small dark huts and fed on "mealies' and molasses;
precisely as a Strasbourg goose is fattened for the gourmand. Now
fatness is not a desirable race characteristic; it does not add to the
woman's happiness or efficiency; or to the child's; it is merely an
accessory pleasant to the master; his attitude being much as the amorous
monad ecstatically puts it, in Sill's quaint poem, "Five Lives,"
"O the little female monad's lips!
O the little female monad's eyes!
O the little, little, female, female monad!"
This ultra littleness and ultra femaleness has been demanded and
produced by our Androcentric Culture.
Following this, and part of it, comes the effect on motherhood. This
function was the original and legitimate base of family life; and its
ample sustaining power throughout the long early period of "the
mother-right;" or as we call it, the matriarchate; the father being her
assistant in the great work. The patriarchate, with its proprietary
family, changed this altogether; the woman, as the property of the man
was considered first and foremost as a means of pleasure to him; and
while she was still valued as a mother, it was in a tributary capacity.
Her children were now his; his property, as she was; the whole enginery
of the family was turned from its true use to this new one, hitherto
unknown, the service of the adult male.
To this day we are living under the influence of the proprietary family.
The duty of the wife is held to involve man-service as well as
child-service, and indeed far more; as the duty of the wife to the
husband quite transcends the duty of the mother to the child.
See for instance the English wife staying with her husband in India and
sending the children home to be brought up; because India is bad for
children. See our common law that the man decides the place of
residence; if the wife refuses to go with him to howsoever unfit a place
for her and for the little ones, such refusal on her part constitutes
"desertion" and is ground for divorce.
See again the idea that the wife must remain with the husband though a
drunkard, or diseased; regardless of the sin against the child involved
in such a relation. Public feeling on these matters is indeed changing;
but as a whole the ideals of the man-made family still obtain.
The effect of this on the woman has been inevitably to weaken and
overshadow her sense of the real purpose of the family; of the
relentless responsibilities of her duty as a mother. She is first
taught duty to her parents, with heavy religious sanction; and then duty
to her husband, similarly buttressed; but her duty to her children has
been left to instinct. She is not taught in girlhood as to her
preeminent power and duty as a mother; her young ideals are all of
devotion to the lover and husband: with only the vaguest sense of
results.
The young girl is reared in what we call "innocence;" poetically
described as "bloom;" and this condition is held one of her chief
"charms." The requisite is wholly androcentric. This "innocence" does
not enable her to choose a husband wisely; she does not even know the
dangers that possibly confront her. We vaguely imagine that her father
or brother, who do know, will protect her. Unfortunately the father and
brother, under our current "double standard" of morality do not judge
the applicants as she would if she knew the nature of their offenses.
Furthermore, if her heart is set on one of them, no amount of general
advice and opposition serves to prevent her marrying him. "I love him!"
she says, sublimely. "I do not care what he has done. I will forgive
him. I will save him!"
This state of mind serves to forward the interests of the lover, but is
of no advantage to the children. We have magnified the duties of the
wife, and minified the duties of the mother; and this is inevitable in a
family relation every law and custom of which is arranged from the
masculine viewpoint.
From this same viewpoint, equally essential to the proprietary family,
comes the requirement that the woman shall serve the man. Her service
is not that of the associate and equal, as when she joins him in his
business. It is not that of a beneficial combination, as when she
practices another business and they share the profits; it is not even
that of the specialist, as the service of a tailor or barber; it is
personal service--the work of a servant.
In large generalization, the women of the world cook and wash, sweep and
dust, sew and mend, for the men.
We are so accustomed to this relation; have held it for so long to be
the "natural" relation, that it is difficult indeed to show that it is
distinctly unnatural and injurious. The father expects to be served by
the daughter, a service quite different from what he expects of the son.
This shows at once that such service is no integral part of motherhood,
or even of marriage; but is supposed to be the proper industrial
position of women, as such.
Why is this so? Why, on the face of it, given a daughter and a son,
should a form of service be expected of the one, which would be
considered ignominious by the other?
The underlying reason is this. Industry, at its base, is a feminine
function. The surplus energy of the mother does not manifest itself in
noise, or combat, or display, but in productive industry. Because of
her mother-power she became the first inventor and laborer; being in
truth the mother of all industry as well as all people.
Man's entrance upon industry is late and reluctant; as will be shown
later in treating his effect on economics. In this field of family
life, his effect was as follows:
Establishing the proprietary family at an age when the industry was
primitive and domestic; and thereafter confining the woman solely to the
domestic area, he thereby confined her to primitive industry. The
domestic industries, in the hands of women, constitute a survival of our
remotest past. Such work was "woman's work" as was all the work then
known; such work is still considered woman's work because they have been
prevented from doing any other.
The term "domestic industry" does not define a certain kind of labor,
but a certain grade of labor. Architecture was a domestic industry
once--when every savage mother set up her own tepee. To be confined to
domestic industry is no proper distinction of womanhood; it is an
historic distinction, an economic distinction, it sets a date and limit
to woman's industrial progress.
In this respect the man-made family has resulted in arresting the
development of half the field. We have a world wherein men,
industrially, live in the twentieth century; and women, industrially,
live in the first--and back of it.
To the same source we trace the social and educational limitations set
about women. The dominant male, holding his women as property, and
fiercely jealous of them, considering them always as _his,_ not
belonging to themselves, their children, or the world; has hedged them
in with restrictions of a thousand sorts; physical, as in the crippled
Chinese lady or the imprisoned odalisque; moral, as in the oppressive
doctrines of submission taught by all our androcentric religions;
mental, as in the enforced ignorance from which women are now so swiftly
emerging.
This abnormal restriction of women has necessarily injured motherhood.
The man, free, growing in the world's growth, has mounted with the
centuries, filling an ever wider range of world activities. The woman,
bound, has not so grown; and the child is born to a progressive
fatherhood and a stationary motherhood. Thus the man-made family reacts
unfavorably upon the child. We rob our children of half their social
heredity by keeping the mother in an inferior position; however
legalized, hallowed, or ossified by time, the position of a domestic
servant is inferior.
It is for this reason that child culture is at so low a level, and for
the most part utterly unknown. Today, when the forces of education are
steadily working nearer to the cradle, a new sense is wakening of the
importance of the period of infancy, and its wiser treatment; yet those
who know of such a movement are few, and of them some are content to
earn easy praise--and pay--by belittling right progress to gratify the
prejudices of the ignorant.
The whole position is simple and clear; and easily traceable to its
root. Given a proprietary family, where the man holds the woman
primarily for his satisfaction and service--then necessarily he shuts
her up and keeps her for these purposes. Being so kept, she cannot
develop humanly, as he has, through social contact, social service, true
social life. (We may note in passing, her passionate fondness for the
child-game called "society" she has been allowed to entertain herself
withal; that poor simiacrum of real social life, in which people
decorate themselves and madly crowd together, chattering, for what is
called "entertainment.") Thus checked in social development, we have
but a low grade motherhood to offer our children; and the children,
reared in the primitive conditions thus artificially maintained, enter
life with a false perspective, not only toward men and women, but toward
life as a whole.
The child should receive in the family, full preparation for his
relation to the world at large. His whole life must be spent in the
world, serving it well or ill; and youth is the time to learn how. But
the androcentric home cannot teach him. We live to-day in a
democracy-the man-made family is a despotism. It may be a weak one; the
despot may be dethroned and overmastered by his little harem of one; but
in that case she becomes the despot--that is all. The male is esteemed
"the head of the family;" it belongs to him; he maintains it; and the
rest of the world is a wide hunting ground and battlefield wherein he
competes with other males as of old.
The girl-child, peering out, sees this forbidden field as belonging
wholly to men-kind; and her relation to it is to secure one for
herself--not only that she may love, but that she may live. He will
feed, clothe and adorn her--she will serve him; from the subjection of
the daughter to that of the wife she steps; from one home to the other,
and never enters the world at all--man's world.
The boy, on the other hand, considers the home as a place of women, an
inferior place, and longs to grow up and leave it--for the real world.
He is quite right. The error is that this great social instinct,
calling for full social exercise, exchange, service, is considered
masculine, whereas it is human, and belongs to boy and girl alike.
The child is affected first through the retarded development of his
mother, then through the arrested condition of home industry; and
further through the wrong ideals which have arisen from these
conditions. A normal home, where there was human equality between
mother and father, would have a better influence.
We must not overlook the effect of the proprietary family on the
proprietor himself. He, too, has been held back somewhat by this
reactionary force. In the process of becoming human we must learn to
recognize justice, freedom, human rights; we must learn self-control and
to think of others; have minds that grow and broaden rationally; we must
learn the broad mutual interservice and unbounded joy of social
intercourse and service. The petty despot of the man-made home is
hindered in his humanness by too much manness.
For each man to have one whole woman to cook for and wait upon him is a
poor education for democracy. The boy with a servile mother, the man
with a servile wife, cannot reach the sense of equal rights we need
to-day. Too constant consideration of the master's tastes makes the
master selfish; and the assault upon his heart direct, or through that
proverbial side-avenue, the stomach, which the dependent woman needs
must make when she wants anything, is bad for the man, as well as for
her.
We are slowly forming a nobler type of family; the union of two, based
on love and recognized by law, maintained because of its happiness and
use. We are even now approaching a tenderness and permanence of love,
high pure enduring love; combined with the broad deep-rooted
friendliness and comradeship of equals; which promises us more happiness
in marriage than we have yet known. It will be good for all the parties
concerned--man, woman and child: and promote our general social progress
admirably.
If it needs "a head" it will elect a chairman pro tem. Friendship does
not need "a head." Love does dot need "a head." Why should a family?
Read next: CHAPTER III - HEALTH AND BEAUTY.
Read previous: CHAPTER I - AS TO HUMANNESS.
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