by Howard Zinn
A journal kept by an unsympathetic resident of Chicopee, Massachusetts, recorded an event of May 2, 1843:
Great turnout among the girls .. . after breakfast this morning a procession preceded by a painted window curtain for a banner went round the square, the number sixteen. They soon came past again .. . then numbered forty-four. They marched around a while and then dispersed. After dinner they sallied forth to the number of forty-two and marched around to Cabot. ... They marched around the streets doing themselves no credit. ...
There were strikes in various cities in the 1840s, more militant than those early New England "turnouts," but mostly unsuccessful. A succession of strikes in the Allegheny mills near Pittsburgh demanded a
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shorter workday. Several rimes in those strikes, women armed with sticks and stones broke through the wooden gates of a textile mill and stopped the looms.
Catharine Beecher, a woman reformer of the time, wrote about the factory system:
Let me now present the facts 1 learned by observation or inquiry on the spot. I was there in mid-winter, and every morning I was awakened at five, by the bells calling to labor. The time allowed for dressing and breakfast was so short, as many told trie, that both were performed hurriedly, and then die work at the mill was begun by lamplight, and prosecuted without remission till twelve, arid chiefly in a standing position. Then half an hour only allowed for dinner, from which the time for going and returning was deducted. Then back to the mills, to work till seven o'clock. ... it must be remembered that all the hours of labor are spent in rooms where oil lamps, togedier with from 40 to 80 persons, are exhausting the healthful principle of the air ... and where the air is loaded with particles of cotton dirown from thousands of cards, spindles, and looms.
And the life of upper-class women? Frances Trollope, an Englishwoman, in her book Domestic Manners of the Americans, wrote;
Let me be permitted to describe the day of a Philadelphia!! lady of the first class... .
This lady shall be the wife of a senator and a lawyer in the highest repute and practice.. . . She rises, and her first hour is spent in the scrupulously nice arrangement of her dress; she descends to her parlor, neat, stiff, and silent; her breakfast is brought in by her free black footman; she eats her fried ham and her salt fish, and drinks her coffee in silence, while her husband reads one newspaper, and puts another under his elbow; and then perhaps, she washes the cups and saucers. Her carriage is ordered at eleven; till that hour she is employed in the pastry room, her snow-white apron protecting her mouse-colored silk. Twenty minutes before her carriage should appear, she retires to her chamber, as she calls it; shakes and folds up her still snowwhite apron, smooths her rich dress, and . .. sets on her elegant bonnet .. . then walks downstairs, just at the moment diat her free black coachman announces to her free black footman that the carriage waits. She steps into it, and gives the word: "Drive to the Dorcas Society."
At Lowell, a Female Labor Reform Association put out a series of "Factory Tracts." The first was entitled "Factory Life as It Is By an
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Operative" and spoke of the textile mill women as "nothing more nor less than slaves in every sense of the word! Slaves, to a system of labor which requires them to toil from five until seven o'clock, with one hour only to attend to the wants of nature—slaves to the will and requirements of the 'powers that be.'..."
In 1845, the New York Sim carried this item:
"Mass Meeting of Young Women"—We are requested to call the attention of the young women of die city engaged in industrious pursuits to the call for a mass meeting in the Park this afternoon at 4 o'clock.
We are also requested to appeal to the gallantry of the men of diis city . . . and respectfully ask them not to be present at this meeting as those for whose benefit it is called prefer to deliberate by themselves.
Around that time, the New York Herald carried a story about "700 females, generally of the most interesting state and appearance," meeting "in their endeavor to remedy the wrongs and oppressions under which they labor." The Herald editorialized about such meetings: ". .. we very much doubt whether it will terminate in much good to female labor of any description.... All combinations end in nothing."
The tide of Nancy Cott's book The Bonds of Womanhood reflects her double view of what was happening to women in the early nineteenth century. They were trapped in the bonds of the new ideology of "women's sphere" in the home, and, when forced out to work in factories, or even in middle-class professions, found another kind of bondage. On the other hand, these conditions created a common consciousness of their situation and forged bonds of solidarity among them.
Middle-class women, barred from higher education, began to monopolize the profession of primary-school teaching. As teachers, they read more, communicated more, and education itself became subversive of old ways of thinking. They began to write for magazines and newspapers, and started some ladies' publications. Literacy among women doubled between 1780 and 1840. Women became health reformers. They formed movements against double standards in sexual behavior and the victimization of prostitutes. They joined in religious organizations. Some of the most powerful of them joined the antislavery movement. So, by the time a clear feminist movement emerged in the 1840s, women had become practiced organizers, agitators, speakers.
When Emma Willard addressed the New York legislature in 1819 on the subject of education for women, she was contradicting the statement made just the year before by Thomas Jefferson (in a letter) in which he
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suggested women should not read novels "as a mass of trash" with few exceptions. "For a like reason, too, much poetry should not be indulged." Female education should concentrate, he said, on "ornaments too, and the amusements of life. . . . These, for a female, are dancing, drawing, and music."
Emma Willard told the legislature that the education of women "has been too exclusively directed to fit them for displaying to advantage the charms of youth and beauty." The problem, she said, was that "the taste of men, whatever it might happen to be, has been made into a standard for the formation of the female character." Reason and religion teach us, she said, that "we too are primary existences ... not the satellites of men."
In 1821, Willard founded the Troy Female Seminary, the first recognized institution for the education of girls. She wrote later of how she upset people by teaching her students about the human body:
Mothers visiting a class at the Seminary in the early thirties were so shocked at the sight of a pupil drawing a heart, arteries and veins on a blackboard to explain the circulation of die blood, that they left the room in shame and dismay. lb preserve die modesty of the girls, and spare them too frequent agitation, heavy paper was pasted over the pages in their textbooks which depicted the human body.
Women struggled to enter the all-male professional schools. Dr. Harriot Hunt, a woman physician who began to practice in 1835, was twice refused admission to Harvard Medical School. But she carried on her practice, mostly among women and children. She believed strongly in diet, exercise, hygiene, and mental health. She organized a Ladies Physiological Society in 1843 where she gave monthly talks. She remained single, defying convention here too.
Elizabeth Blackwell got her medical degree in 1849, having overcome many rebuffs before being admitted to Geneva College. She then set up the New York Dispensary for Poor Women and Children "to give to poor women an opportunity of consulting physicians of their own sex." In her first Annual Report, she wrote:
My first medical consultation was a curious experience. In a severe case of pneumonia in an elderly lady I called in consultation a kind-hearted physician of high standing. .. . This gentleman, after seeing the patient, went with me into the parlour. There he began to walk about the room in some agitation, exclaiming, "A most extraordinary case! Such a one never happened to me before; I really do not know what to do!" 1 liste
ned in surprise
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and much perplexity, as it was a clear case of pneumonia and of no unusual degree of danger, until at last I discovered that his perplexity related to me, not to the patient, and to the propriety of consulting with a lady physician!
Oberlin College pioneered in the admission of women. But the first girl admitted to the theology school there, Antoinette Brown, who graduated in 1850, found that her name was left off the class list. With Lucy Stone, Oberlin found a formidable resister. She was active in the peace society and in anrislavery work, taught colored students, and organized a debating club for girls. She was chosen to write the commencement address, then was told it would have to be read by a man. She refused to write it.
Lucy Stone began lecturing on women's rights in 1847 in a church in Gardner, Massachusetts, where her brother was a minister. She was tiny, weighed about 100 pounds, was a marvelous speaker. As lecturer for the American Anti-Slavery Society, she was, at various times, deluged with cold water, sent reeling by a thrown book, attacked by mobs.
When she married Henry Blackwell, they joined hands at their wedding and read a statement:
While we acknowledge our mutual affection by publicly assuming the relationship of husband and wife ... we deem it a duty to declare that this act on our part implies no sanction of, nor promise of voluntary obedience to such of the present laws of marriage as refuse to recognize die wife as an independent, rational being, while they confer upon the husband an injurious and unnatural superiority. . . .
She was one of the first to refuse to give up her name after marriage. She was "Mrs. Stone." When she refused to pay taxes because she was not represented in the government, officials took all her household goods in payment, even her baby's cradle.
After Amelia Bloomer, a postmistress in a small town in New York State, developed the bloomer, women activists adopted it in place of the old whale-boned bodice, the corsets and petticoats. Elizabeth Cady Stanton, who was one of the leaders of the feminist movement in this period, told of how she first saw a cousin of hers wearing bloomers:
To see my cousin with a lamp in one hand and a baby in the other, walk upstairs, with ease and grace while, with flowing robes, I pulled myself up with difficulty, lamp and baby out of the question, readily convinced me that there was sore need of a reform in woman's dress and I promptly donned a similar costume.
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Women, after becoming involved in other movements of reform— antislavery, temperance, dress styles, prison conditions—turned, emboldened and experienced, to their own situation. Angelina Grimke, a southern white woman who became a fierce speaker and organizer against slavery, saw that movement leading further:
Let us all first wake up the nation to lift millions of slaves of hodi sexes from the dust, and turn them into men and then ... it will he an easy matter to take millions of females from their knees and set them on their feet, or in other words transform them from habies into women.
Margaret Fuller was perhaps the most formidable intellectual among the feminists. Her starting point, in Woman in the Nineteenth Century, was the understanding that "there exists in the minds of men a tone of feeling toward woman as toward slaves...." She continued: "We would have every arbitrary harrier thrown down. We would have every path open to Woman as freely as to Man." And: "What woman needs is not as a woman to act or rule, but as a nature to grow, as an intellect to discern, as a soul to live freely and unimpeded. . . ."
There was much to overcome. One of the most popular writers of the mid-nineteenth century, the Reverend John Todd (one of his many best-selling books gave advice to young men on the results of masturbation—"the mind is greatly deteriorated"), commented on the new feminist mode of dress:
Some have tried to become semi-men by putting on the Bloomer dress. Let me tell you in a word why it can never be done. It is this: woman, robed and folded in her long dress, is beautiful. She walks gracefully. ... If she attempts to run, the charm is gone. . . . Take off die robes, and put on pants, and show the limbs, and grace and mystery are all gone.
Tn the 1830s, a pastoral letter from the General Association of Ministers of Massachusetts commanded ministers to forbid women to speak from pulpits: ". .. when she assumes the place and tone of man ... we put ourselves in self-defense against her."
Sarah Grimke, Angelina's sister, wrote in response a series of articles, "Letters on the Condition of Women and the Equality of the Sexes":
During the early part of my life, my lot was cast among the butterflies of the fashionable world; and of this class of women, I am constrained to say, both from experience and observation, that their education is miserably deficient;
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that they are taught to regard marriage as the one thing needful, the only avenue to distinction.. . .
She said: "T ask no favors for my sex. I surrender not our claim to equality. All I ask of our brethren is that they will take their feet from off our necks, and permit us to stand upright on the ground which God has designed us to occupy. ... To me it is perfectly clear that whatsoever it is morally right for a man to do, it is morally right for a woman to do."
Sarah could write with power; Angelina was the firebrand speaker. Once she spoke six nights in a row at the Boston Opera House. To the argument of some well-meaning fellow abolitionists that they should not advocate sexual equality because it was so outrageous to the common mind that it would hurt the campaign for the abolition of slavery, she responded:
We cannot push Abolitionism forward with all our might until we take up die stumbling block out of the road.. . . If we surrender the right to speak in public this year, we must surrender the right to petition next year, and the right to write the year after, and so on. What then can woman do for the slave, when she herself is under the feet of man and shamed into silence?
Angelina was the first woman (in 1838) to address a committee of the Massachusetts state legislature on antislavery petitions. She later said: "I was so near fainting under the tremendous pressure of feeling. . . ." Her talk attracted a huge crowd, and a representative from Salem proposed that "a Committee be appointed to examine the foundations of the State House of Massachusetts to see whether it will bear another lecture from Miss Grimke!"
Speaking out on other issues prepared the way for speaking on the situation of women: Dorothea Dix, in 1843, addressed the legislature of Massachusetts on what she saw in the prisons and almshouses in the Boston area:
I tell what I have seen, painful and shocking as the details often are. ... I proceed, gendemen, briefly to call your attention to the present state of insane persons confined within this Commonwealth in cages, closets, cellars, stalls, pens; chained, naked, beaten with rods, and lashed into obcdi-
Frances Wright was a writer, founder of a Utopian community, immigrant from Scotland in 1824, a fighter for the emancipation of slaves, for
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birth control and sexual freedom. She wanted free public education for all children over two years of age in state-supported hoarding schools. She expressed in America what the Utopian socialist Charles Fourier had said in France, that the progress of civilization depended on the progress of women. In her words:
I shall venture the assertion, that, until women assume the place in society which good sense and good feeling alike assign to them, human improvement must advance but feebly.... Men will ever rise or fall to the level of the other sex. ... Let them not imagine that they know aught of the delights which intercourse with die other sex can give, until they have felt the svm-pathy of mind with mind, and heart with heart; until they bring into that intercourse every affection, every talent, every confidence, every refinement, every respect. Until power is annihilated on one side, fear and obedience on the other, and both restored to dieir birthright—equality.
Women put in enormous work in antisl
avery societies all over the country, gathering thousands of petitions to Congress. Eleanor Flexner writes in A Century of Struggle:
Today, countless file boxes in the National Archives in Washington bear witness to that anonymous and heart-breaking labor. The petitions arc yellowed and frail, glued together, page on page, covered with ink blots, signed with scratchy pens, with an occasional erasure by one who fearfully thought better of so bold an act... . They bear the names of women's anti-slavery societies from New England to Ohio.,. .
In the course of this work, events were set in motion that carried the movement of women for their own equality racing alongside the movement against slavery. In 1840, a World Anti-Slavery Society Convention met in London. After a fierce argument, it was voted to exclude women, but it was agreed they could attend meetings in a curtained enclosure. The women sat in silent protest in the gallery, and William Lloyd Garrison, one abolitionist who had fought for the rights of women, sat with them.
It was at that time that Elizabeth Cady Stanton met Lucretia Mott and others, and began to lay the plans that led to the first Women's Rights Convention in history. Jt was held at Seneca Falls, New York, where Elizabeth Cady Stanton lived as a mother, a housewife, full of resentment at her condition, declaring: "A woman is a nobody. A wife is everything." She wrote later:
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I now fully understood the practical difficulties most women had to contend with in the isolated household, and the impossibility of woman's best development if, in contact, the chief part of her life, with servants and children, .. . The general discontent I felt with woman's portion as wife, mother, housekeeper, physician, and spiritual guide, the chaotic condition into which everything fell without her constant supervision, and the wearied, anxious look of the majority of women, impressed me with the strong feeling that some active measures should he taken to remedy the wrongs of society in general and of women in particular. My experiences at the World Anti-Slavery Convention, all T had read of die legal status of women, and the oppression I saw everywhere, together swept across my soul.... I could not see what to do or where to begin—my only thought was a public meeting for protest and discussion.
