Woman and Labour — Chapter 6 Certain Objections Part 4

If the ancient guns and agricultural implements which our fathers taught us to use are valueless in the hands of their descendants, if the samplers our mothers worked and the stockings they knitted are become superfluous through the action of the modern loom, yet more are their social institutions, faiths, and manners of life become daily and increasingly unfitted to our use; and friction and suffering inevitable, especially for the most advanced and modified individuals in our societies.

This suffering, if we analyse it closely, rises from three causes.

Firstly, it is caused by the fact that mere excessive rapidity of change tends always easily to become painful, by rupturing violently already hardened habits and modes of thought, as a very rapidly growing tree ruptures its bark and exudes its internal juices.

Secondly, it arises from the fact that individuals of the same human society, not adapting themselves at the same rate to the new conditions, or being exposed to them in different degrees, a wide and almost unparalleled dissimilarity has today arisen between the different individuals composing our societies; where, side by side with men and women who have rapidly adapted or are so successfully seeking to adapt themselves to the new conditions of knowledge and new conditions of life, that, were they to reappear in future ages in more co-ordinated societies, they might perhaps hardly appear wholly antiquated, are to be found men and women whose social, religious, and moral ideals would not constitute them out of harmony if returned to the primitive camps of the remote forbears of the human race; while, between these extreme classes lies that large mass of persons in an intermediate state of development.

This diversity is bound to cause friction and suffering in the interactions of the members of our societies; more especially, as the individuals composing each type are not sorted out into classes and families, but are found scattered through all classes and grades in our societies.

(One of the women holding the most advanced and modern view of the relation of woman to life whom we have met was the wife of a Northamptonshire shoemaker; herself engaged in making her living by the sewing of the uppers of men’s boots.

) Persons bound by the closest ties of blood or social contiguity and compelled to a continual intercourse, are often those most widely dissevered in their amount of adaptation to the new conditions of life; and the amount of social friction and consequent human suffering arising from this fact is so subtle and almost incalculable, that perhaps it is impossible adequately to portray it in dry didactic language: it is only truly describable in the medium of art, where actual concrete individuals are shown acting and reacting on each other--as in the novel or the drama.

We are like a company of chess-men, not sorted out in kinds, pawns together, kings and queens together, and knights and rooks together, but simply thrown at haphazard into a box, and jumbled side by side.

In the stationary societies, where all individuals were permeated by the same political, religious, moral, and social ideas; and where each class had its own hereditary and fixed traditions of action and manners, this cause of friction and suffering had of necessity no existence; individual differences and discord might be occasioned by personal greeds, ambitions, and selfishnesses, but not by conflicting conceptions of right and wrong, of the desirable and undesirable, in all branches of human life.

(Only those who have been thrown into contact with a stationary and homogeneous society such as that of primitive African tribes before coming in contact with Europeans; or such as the up-country Boers of South Africa were twenty years ago, can realise adequately how wholly free from moral and social problems and social friction such a society can be.

It is in studying such societies that the truth is vividly forced on one, that the key to half, and more than half, of the phenomena in our own social condition, can be found only in our rapidly changing conditions necessitating equally rapid change in our conceptions, ideals, and institutions.

) Thirdly, the unrest and suffering peculiar to our age is caused by conflict going on within the individual himself.

So intensely rapid is the change which is taking place in our environment and knowledge that in the course of a single life a man may pass through half a dozen phases of growth.

Born and reared in possession of certain ideas and manners of action, he or she may, before middle life is reached, have had occasion repeatedly to modify, enlarge, and alter, or completely throw aside those traditions.

Within the individuality itself of such persons, goes on, in an intensified form, that very struggle, conflict, and disco-ordination which is going on in society at large between its different members and sections; and agonising moments must arise, when the individual, seeing the necessity for adopting new courses of action, or for accepting new truths, or conforming to new conditions, will yet be tortured by the hold of traditional convictions; and the man or woman who attempts to adapt their life to the new material conditions and to harmony with the new knowledge, is almost bound at some time to rupture the continuity of their own psychological existence.

It is these conditions which give rise to the fact so often noticed, that the art of our age tends persistently to deal with subtle social problems, religious, political, and sexual, to which the art of the past holds no parallel; and it is so inevitably, because the artist who would obey the artistic instinct to portray faithfully the world about him, must portray that which lies at the core of its life.

The “problem” play, novel, and poem are as inevitable in this age, as it was inevitable that the artist of the eleventh century should portray tournaments, physical battles, and chivalry, because they were the dominant element in the life about him.

It is also inevitable that this suffering and conflict must make itself felt in its acutest form in the person of the most advanced individual of our societies.

It is the swimmer who first leaps into the frozen stream who is cut sharpest by the ice; those who follow him find it broken, and the last find it gone.

It is the man or woman who first treads down the path which the bulk of humanity will ultimately follow, who must find themselves at last in solitudes where the silence is deadly.

The fact that any course of human action leading to adjustment, leads also to immediate suffering, by dividing the individual from the bulk of his fellows; is no argument against it; that solitude and suffering is the crown of thorns which marks the kingship of earth’s Messiahs: it is the mark of the leader.

Thus, social disco-ordination, and subjective conflict and suffering, pervade the life of our age, making themselves felt in every division of human life, religious, political, and domestic; and, if they are more noticeable, and make themselves more keenly felt in the region of sex than in any other, even the religious, it is because when we enter the region of sex we touch, as it were, the spinal cord of human existence, its great nerve centre, where sensation is most acute, and pain and pleasure most keenly felt.

It is not sex disco-ordination that is at the root of our social unrest; it is the universal disco-ordination which affects even the world of sex phenomena.

Also it is necessary to note that the line which divides the progressive sections of our communities, seeking to co-ordinate themselves to the new conditions of life, from the retrogressive, is not a line running coincidentally with the line of sex.

A George Sand and a Henrik Ibsen belong more essentially to the same class in the order of modern development, than either belongs to any class composed entirely of their own sex.

If we divide humanity into classes according to type, in each division will be found the male with his complementary female.

Side by side with the old harlot at the street corner anxious to sell herself, stands the old aboriginal male, whether covered or not with a veneer of civilisation, eager and desiring to buy.

Side by side with the parasitic woman, seeking only increased pleasure and luxury from her relations with man, stands the male seeking only pleasure and self-indulgence from his relations with her.

Side by side with the New Woman, anxious for labour and seeking from man only such love and fellowship as she gives, stands the New Man, anxious to possess her only on the terms she offers.

If the social movement, through which the most advanced women of our day are attempting to bring themselves into co-ordination with the new conditions of life, removes them immeasurably from certain types of the primitive male; the same movement equally removes the new male from the old female.

The sexual tragedy of modern life lies, not in the fact that woman as such is tending to differ fundamentally from man as such; but that, in the unassorted confusion of our modern life, it is continually the modified type of man or woman who is thrown into the closest personal relations with the antiquated type of the opposite sex; that between father and daughter, mother and son, brother and sister, husband and wife, may sometimes be found to intervene not merely years, but even centuries of social evolution.

It is not man as man who opposes the attempt of woman to readjust herself to the new conditions of life: that opposition arises, perhaps more often, from the retrogressive members of her own sex.

And it is a fact which will surprise no one who has studied the conditions of modern life; that among the works of literature in all European languages, which most powerfully advocate the entrance of woman into the new fields of labour, and which most uncompromisingly demand for her the widest training and freedom of action, and which most passionately seek for the breaking down of all artificial lines which sever the woman from the man, many of the ablest and most uncompromising are the works of males.

The New Man and Woman do not resemble two people, who, standing on a level plain, set out on two roads, which diverging at different angles and continued in straight lines, must continue to take them farther and farther from each other the longer they proceed in them; rather, they resemble two persons who start to climb a spur of the same mountain from opposite sides; where, the higher they climb the nearer they come to each other, being bound ultimately to meet at the top.

Even that opposition often made by males to the entrance of woman into the new fields of labour, of which they at present hold the monopoly, is not fundamentally sexual in its nature.

The male who opposes the entrance of woman into the trade or profession in which he holds more or less a monopoly, would oppose with equal, and perhaps even greater bitterness, the opening of its doors to numbers of his own sex who had before been excluded, and who would limit his gains and share his privileges.

It is the primitive brute instinct to retain as much as possible for the ego, irrespective of justice or humanity, which dominates all the lower moral types of humanity, both male and female, which acts here.

The lawyer or physician who objects to the entrance of women to his highly fenced professional enclosure, would probably object yet more strenuously if it were proposed to throw down the barriers of restraint and monetary charges, which would result in the flooding of his profession by other males: while the mechanic, who resists the entrance of woman into his especial field, is invariably found even more persistently to oppose any attempt at entrance on the part of other males, when he finds it possible to do so.

This opposition of the smaller type of male, to the entrance of woman into the callings hitherto apportioned to himself, is sometimes taken as implying the impossibility of fellowship and affection existing between the men and women employed in common labour, that the professional jealousy of the man must necessitate his feeling a hatred and antagonism towards any one who shares his fields of toil.

But the most superficial study of human life negates such a supposition.

Among men, in spite of the occasional existence of the petty professional jealousies and antagonism, we find, viewing society as a whole, that common interests, and above all common labours, are the most potent means of bringing them into close and friendly relations; and, in fact, they seem generally essential for the formation of the closest and most permanent human friendships.

In every walk of human life, whether trade, or profession, we find men associating by choice mainly with, and entertaining often the profoundest and most permanent friendships for, men engaged in their own callings.

The inner circle of a barrister’s friendships almost always consists of his fellow-barristers; the city man, who is free to select his society where he will, will be oftenest found in company with his fellow-man of business; the medical man’s closest friendship is, in a large number of cases, for some man who was once his fellow-student and has passed through the different stages of his professional life with him; the friends and chosen companions of the actor are commonly actors; of the savant, savants; of the farmer, farmers; of the sailor, sailors.

So generally is this the case that it would almost attract attention and cause amusement were the boon companion of the sea captain a leading politician, and the intimate friend of the clergyman an actor, or the dearest friend of the farmer an astronomer.

Kind seeks kind.

The majority of men by choice frequent clubs where those of their own calling are found, and especially as life advances and men sink deeper into their professional grooves, they are found to seek fellowship mainly among their fellow-workers.

That this should be so is inevitable;

common amusements may create a certain bond between the young, but the performance of common labours, necessitating identical knowledge, identical habits, and modes of thought, forms a far stronger bond, drawing men far more powerfully towards social intercourse and personal friendship and affection than the centrifugal force of professional jealousies can divide them.

That the same condition would prevail where women became fellow-workers with men might be inferred on abstract grounds: but practical experience confirms this.

The actor oftenest marries the actress, the male musician the female; the reception-room of the literary woman or female painter is found continually frequented by men of her own calling; the woman-doctor associates continually with and often marries one of her own confreres; and as women in increasing numbers share the fields of labour with men, which have hitherto been apportioned to them alone, the nature and strength of the sympathy arising from common labours will be increasingly clear.

The sharing by men and women of the same labours, necessitating a common culture and therefore common habits of thought and interests, would tend to fill that painful hiatus which arises so continually in modern conjugal life, dividing the man and woman as soon as the first sheen of physical sexual attraction which glints only over the unknown begins to fade, and from which springs so large a part of the tragedy of modern conjugal relations.

The primitive male might discuss with her his success in hunting and her success in finding roots; as the primitive peasant may discuss today with his wife the crops and cows in which both are equally interested and which both understand; there is nothing in their order of life to produce always increasingly divergent habits of thought and interest.

In modern civilised life, in many sections, the lack of any common labour and interests and the wide dissimilarity of the life led by the man and the woman, tend continually to produce increasing divergence; so that, long before middle life is reached, they are left without any bond of co-cohesion but that of habit.

The comradeship and continual stimulation, rising from intercourse with those sharing our closest interests and regarding life from the same standpoint, the man tends to seek in his club and among his male companions, and the woman accepts solitude, or seeks dissipations which tend yet farther to disrupt the common conjugal life.

A certain mental camaraderie and community of impersonal interests is imperative in conjugal life in addition to a purely sexual relation, if the union is to remain a living and always growing reality.

It is more especially because the sharing by woman of the labours of man will tend to promote camaraderie and the existence of common, impersonal interests and like habits of thought and life, that the entrance of women into the very fields shared by men, and not into others peculiarly reserved for her, is so desirable.

(The reply once given by the wife of a leading barrister, when reference was made to the fact that she and her husband were seldom found in each other’s society, throws a painful but true light on certain aspects of modern life, against which the entire woman’s movement of our age is a rebellion.

“My husband,” she said, “is always increasingly absorbed in his legal duties, of which I understand nothing, and which so do not interest me.

My children are all growing up and at school.

I have servants enough to attend to my house.

When he comes home in the evening, if I try to amuse him by telling him of the things I have been doing during the day, of the bazaars I am working for, the shopping I have done, the visits I have paid, he is bored.

He is anxious to get away to his study, his books, and his men friends, and I am left utterly alone.

If it were not for the society of women and other men with whom I have more in common, I could not bear my life.

When we first met as boy and girl, and fell in love, we danced and rode together and seemed to have everything in common; now we have nothing.

I respect him and I believe he respects me, but that is all!

” It is, perhaps, only in close confidences between man and man and woman and woman that this open sore, rising from the divergence in training, habits of life, and occupation between men and women is spoken of; but it lies as a tragic element at the core of millions of modern conjugal relations, beneath the smooth superficial surface of our modern life; breaking out to the surface only occasionally in the revelations of our divorce courts.

) It is a gracious fact, to which every woman who has achieved success or accomplished good work in any of the fields generally apportioned to men will bear witness, whether that work be in the field of literature, of science, or the organised professions, that the hands which have been most eagerly stretched our to welcome her have been those of men; that the voices which have most generously acclaimed her success have been those of male fellow-workers in the fields into which she has entered.

There is no door at which the hand of woman has knocked for admission into a new field of toil but there have been found on the other side the hands of strong and generous men eager to turn it for her, almost before she knocks.

To those of us who, at the beginning of a new century, stand with shaded eyes, gazing into the future, striving to descry the outlines of the shadowy figures which loom before us in the distance, nothing seems of so gracious a promise, as the outline we seem to discern of a condition of human life in which a closer union than the world has yet seen shall exist between the man and the woman: where the Walhalla of our old Northern ancestors shall find its realisation in a concrete reality, and the Walkurie and her hero feast together at one board, in a brave fellowship.

Always in our dreams we hear the turn of the key that shall close the door of the last brothel; the clink of the last coin that pays for the body and soul of a woman; the falling of the last wall that encloses artificially the activity of woman and divides her from man; always we picture the love of the sexes, as, once a dull, slow, creeping worm;

then a torpid, earthy chrysalis; at last the full-winged insect, glorious in the sunshine of the future.

Today, as we row hard against the stream of life, is it only a blindness in our eyes, which have been too long strained, which makes us see, far up the river where it fades into the distance, through all the mists that rise from the river-banks, a clear, a golden light?

Is it only a delusion of the eyes which makes us grasp our oars more lightly and bend our backs lower; though we know well that long before the boat reaches those stretches, other hands than ours will man the oars and guide its helm?

Is it all a dream?

The ancient Chaldean seer had a vision of a Garden of Eden which lay in a remote past.

It was dreamed that man and woman once lived in joy and fellowship, till woman ate of the tree of knowledge and gave to man to eat; and that both were driven forth to wander, to toil in bitterness;

because they had eaten of the fruit.

We also have our dream of a Garden: but it lies in a distant future.

We dream that woman shall eat of the tree of knowledge together with man, and that side by side and hand close to hand, through ages of much toil and labour, they shall together raise about them an Eden nobler than any the Chaldean dreamed of; an Eden created by their own labour and made beautiful by their own fellowship.

In his apocalypse there was one who saw a new heaven and a new earth;

we see a new earth; but therein dwells love--the love of comrades and co-workers.

It is because so wide and gracious to us are the possibilities of the future; so impossible is a return to the past, so deadly is a passive acquiescence in the present, that today we are found everywhere raising our strange new cry--“Labour and the training that fits us for labour!

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