Sex and Society Part 11

One of the most important facts which stand out in a comparison of the physical traits of men and women is that man is a more specialized instrument for motion, quicker on his feet, with a longer reach, and fitted for bursts of energy; while woman has a greater fund of stored energy and is consequently more fitted for endurance. The development of intelligence and motion have gone along side by side in all animal forms. Through motion chances and experiences are multiplied, the whole equilibrium characterizing the stationary form is upset, and the organs of sense and the intelligence are developed to take note of and manipulate the outside world. Amid the recurrent dangers incident to a world peopled with moving and predacious forms, two att.i.tudes may be a.s.sumed--that of fighting, and that of fleeing or hiding. As between the two, concealment and evasion became more characteristic of the female, especially among mammals, where the young are particularly helpless and need protection for a long period. She remained, therefore, more stationary, and at the same time acquired more cunning, than the male.

In mankind especially, the fact that woman had to rely on cunning and the protection of man rather than on swift motion, while man had a freer range of motion and adopted a fighting technique, was the starting-point of a differentiation in the habits and interests, which had a profound effect on the consciousness of each. Man's most immediate, most fascinating, and most remunerative occupation was the pursuit of animal life. The pursuit of this stimulated him to the invention of devices for killing and capture; and this apt.i.tude for invention was later extended to the invention of tools and of mechanical devices in general, and finally developed into a settled habit of scientific interest. The scientific imagination which characterizes man in contrast with women is not a distinctive male trait, but represents a constructive habit of attention a.s.sociated with freer movement and the pursuit of evasive animal forms. The problem of control was more difficult, and the means of securing it became more indirect, mediated, reflective, and inventive; that is, more intelligent.

Woman's activities, on the other hand, were largely limited to plant life, to her children, and to manufacture, and the stimulation to mental life and invention in connection with these was not so powerful as in the case of man. Her inventions were largely processes of manufacture connected with her handling of the by-products of the chase. So simple a matter, therefore, as relatively unrestricted motion on the part of man and relatively restricted motion on the part of woman determined the occupations of each, and these occupations in turn created the characteristic mental life of each. In man this was constructive, answering to his varied experience and the need of controlling a moving environment; and in woman it was conservative, answering to her more stationary and monotonous condition.

In early times man's superior physical force, the wider range of his experience, his mechanical inventions in connection with hunting and fighting, and his combination under leaders.h.i.+p with his comrades to carry out their common enterprises, resulted in a contempt for the weakness of women and an almost complete separation in interest between himself and the women of the group. The men frequently formed clubs, and lived apart from the women; and even where this did not happen, the men and women had no mental life in common. To this contempt for women also was added a superst.i.tious fear of them, growing out of the primitive belief that weakness or any other bad quality is infectious, and may be transferred by physical contact or a.s.sociation.[270]

From Mr. Crawley's excellent paper on "s.e.xual Taboo" I transcribe the following ill.u.s.trations of this att.i.tude:

In New Caledonia you rarely see men and women talking or sitting together. The women seem perfectly content with the company of their own s.e.x. The men who loiter about with spears in most lazy fas.h.i.+on are seldom seen in the society of the opposite s.e.x.... The Ojebwey, Peter Jones, thus writes of his own people: "I have scarcely ever seen anything like social intercourse between husband and wife, and it is remarkable that the women say little in the presence of the men." The Zulus regard their women with a haughty contempt. If a man were going to the bush to cut firewood with his wives, he and they would take different paths, and neither go nor return in company. If he were going to visit a neighbor and wished his wife to go also, she would follow at a distance. In Senegambia the women live by themselves, rarely with their husbands, and their s.e.x is virtually a clique. In Egypt a man never converses with his wife, and in the tomb they are separated by a wall, though males and females are not usually buried in the same vault.[271]

Amongst the Dacotas custom and superst.i.tion ordain that the wife must carefully keep away from all that belongs to her husband's sphere of action. The Bechuanas never allow their women to touch their cattle; accordingly the men have to plow themselves.... In Guiana no woman may go near the hut where _ourali_ is made. In the Marquesas Islands the use of canoes is prohibited to the female s.e.x by _tabu_: the breaking of the rule is punished with death. Conversely, amongst the same people _tapa_-making belongs exclusively to the women: when they are making it for their own headdresses it is _tabu_ for the men to touch it. In Nicaragua all the marketing was done by the women. A man might not enter the market nor even see the proceedings at the risk of a beating.... In Samoa where the manufacture of cloth is allotted solely to the women, it is a degradation for a man to engage in any detail of the process.... An Eskimo thinks it an indignity to row in an _umiak_, the large boat used by women. The different offices of husband and wife are also clearly distinguished; for example, when he has brought his booty to land it would be a stigma on his character if he so much as drew a seal ash.o.r.e, and generally it is regarded as scandalous for a man to interfere with what is the work of women. In British Guiana cooking is the province of the women, as elsewhere; on one occasion when the men were compelled perforce to bake some bread they were only persuaded to do so with the utmost difficulty, and were ever after pointed at as old women.[272]

Amongst the Barea, man and wife seldom share the same bed; the reason they give is that the breath of the wife weakens the husband.... The Khyoungthas have a legend of a man who reduced a king and his men to a condition of feebleness by persuading them to dress up as women and perform female duties. When they had thus been rendered effeminate they were attacked and defeated without a blow.... Contempt for female timidity has caused a curious custom amongst the Gallas: they amputate the mammae of the boys soon after birth, believing that no warrior can possibly be brave who possesses them, and that they should belong to women only.... Amongst the Lhoosais when a man is unable to do his work, whether through laziness, cowardice or bodily incapacity, he is dressed in women's clothes and has to a.s.sociate and work with the women. Amongst the Pomo Indians of California, when a man becomes too infirm for a warrior he is made a menial and a.s.sists the squaws.... When the Delawares were denationized by the Iroquois and prohibited from going to war they were according to the Indian notion "made women,"

and were henceforth to confine themselves to the pursuits appropriate to women.[273]

Women were still further degraded by the development of property and its control by man, together with the habit of treating her as a piece of property, whose value was enhanced if its purity was a.s.sured and demonstrable. As a result of this situation, man's chief concern in women became an interest in securing the finest specimens for his own use, in guarding them with jealous care from contact with other men, and in making them, together with the ornaments they wore, signs of his wealth and social standing. The instances below are extreme ones, taken from lower social stages than our own, but they differ only in degree from the chaperonage of modern Europe:

I heard from a teacher about some strange custom connected with some of the young girls here [New Ireland], so I asked the chief to take me to the house where they were. The house was about twenty-five feet in length and stood in a reed and bamboo enclosure, across the entrance of which a bundle of dried gra.s.s was suspended to show that it was strictly _tabu_.

Inside the house there were three conical structures about seven or eight feet in height, and about ten or twelve feet in circ.u.mference at the bottom, and for about four feet from the ground, at which point they tapered off to a point at the top. These cages were made of the broad leaves of the panda.n.u.s tree, sewn quite close together so that no light, and little or no air could enter. On one side of each is an opening which is closed by a double door of plaited cocoanut tree and panda.n.u.s tree leaves. About three feet from the ground there is a stage of bamboos which forms the floor. In each of these cages, we were told there was a young woman confined, each of whom had to remain for at least four or five years without ever being allowed to go outside the house. I could scarcely credit the story when I heard it; the whole thing seemed too horrible to be true. I spoke to the chief and told him that I wished to see the inside of the cages, and also to see the girls that I might make them a present of a few beads.... [A girl having been allowed to come out] I then went to inspect the inside of the cage out of which she had come, but could scarcely put my head inside of it, the atmosphere was so hot and stifling. It was clean and contained nothing but a few short lengths of bamboo for holding water. There was only room for the girl to sit or lie down in a crouched position on the bamboo platform, and when the doors are shut it must be nearly or quite dark inside. They are never allowed to come out except once a day to bathe in a dish or wooden bowl placed close to the cage. They say that they perspire profusely. They are placed in these stifling cages when quite young, and must remain there until they are young women, when they are taken out and have each a great marriage feast prepared for them.

One of them was about fourteen or fifteen years old, and the chief told me that she had been there for five years, but would soon be taken out now. The other two were about eight and ten years old, and they have to stay there for several years longer. I asked if they never died, but they said "No."[274]

They [the Azande] are extremely jealous of their womenfolk, whom they do not permit to live in the same village with themselves. The women's village is generally in the bush, about 200 yards or so distant from that of the chief. Women are never seen in an Azande village, the pathway to their own being kept secret from all outsiders. This system while being something like that observed by the Arabs, has the important distinction that the women are not shut up. They are free to come and go and do what they like, except visit the men's village. In common with the entire native population of Central Africa, the custom among the Zande is that the men do no work that is not connected with the chase or the manufacture of implements. All agriculture is carried on by the women.[275]

From the time of engagement until marriage a young lady is required to maintain the strictest seclusion. Whenever friends call upon her parents she is expected to retire to the inner apartments, and in all her actions and words guard her conduct with careful solicitude. She must use a close sedan whenever she visits her relations, and in her intercourse with her brothers and the domestics in the household maintain great reserve. Instead of having any opportunity to form those friends.h.i.+ps and acquaintances with her own s.e.x which among ourselves become a source of much pleasure at the time and advantage in after life, the Chinese maiden is confined to the circle of her relations and her immediate neighbors. She has few of the pleasing remembrances and a.s.sociations that are usually connected with school-day life, nor has she often the ability or opportunity to correspond by letter with girls of her own age. Seclusion at this time of life, and the custom of crippling the feet, combine to confine women in the house almost as much as the strictest laws against their appearing abroad; for in girlhood, as they know only a few persons except relatives, and can make very few acquaintances after marriage their circle of friends contracts rather than enlarges as life goes on. This privacy impels girls to learn as much of the world as they can, and among the rich their curiosity is gratified through maid-servants, match-makers, peddlers, visitors, and others.[276]

The world of white civilization is intellectually rich because it has ama.s.sed a rich fund of general ideas, and has organized these into specialized bodies of knowledge, and has also developed a special technique for the presentation of this knowledge and standpoint to the young members of society, and for localizing their attention in special fields of interest. When for any reason a cla.s.s of society is excluded from this process, as women have been historically, it must necessarily remain ignorant. But, while no one would make any question that women confined as these in New Ireland and China, as shown above, must have an intelligence as restricted as their mode of life, we are apt to lose sight altogether of the fact that chivalry and chaperonage and modern convention are the persistence of the old race habit of contempt for women, and of their intellectual sequestration. Men and women still form two distinct cla.s.ses and are not in free communication with each other. Not only are women unable and unwilling to be communicated with directly, unconventionally, and truly on many subjects, but men are unwilling to talk to them. I do not have in mind situations involving questions of propriety or delicacy alone, but a certain habit of restraint, originating doubtless in matters relating to s.e.x, extends to all intercourse with women, with the result that they are not really admitted to the intellectual world of men; and there is not only a reluctance on the part of men to admit them, but a reluctance--or, rather, a real inability--on their part to enter.

Modesty with reference to personal habits has become so ingrained and habitual, and to do anything freely is so foreign to woman, that even free thought is almost of the nature of an immodesty in her.

In connection also with the advent.i.tious position of woman referred to in another paper,[277] the feminine interests and habits are set so strongly toward dress and personal display that they are not readily diverted. Women may and do protest against the triviality of their lives, but emotional interests are more immediate than intellectual ones, and human nature does not drift into intellectual pursuit voluntarily, but is forced into it in connection with the urgency of practical activities. The women who are obliged to work are of the poorer cla.s.ses, and have not that leisure and opportunity preliminary to any specialized acquirement; while those who have leisure are supported in that position both by money and by precedent and habit, and have no immediate stimulation to lift them out of it. They sometimes entertain ideas of freedom and plan occupational interests, but they have usually become thoroughly habituated to their unfreedom, and continue to feed from the hand.

Custom lies upon them with a weight Heavy as frost and deep almost as life.

The usual reasoning as to the ability of women also overlooks the fact that many women are larger and stronger than many men, and some of them possessed of tremendous energy, will, wit, endurance, and sagacity. This type appears in all cla.s.ses of society, but more frequently in the lower cla.s.ses and among peasants, both because the natural qualities are less glozed over there by aristocratic custom, and because these cla.s.ses are bred truer to nature. Unfortunately, the attention of the women of these cla.s.ses is limited to very immediate concerns; but, on the other hand, they present the true qualities of the female type, and few, I believe, will deny that the peasant woman described below would s.h.i.+ne in intellectual walks if fate had called her there:

Mother was a large, stout, full-blooded woman of great strength. She could not read or write, and yet she was well thought of. There are all sorts of educations, and though reading and writing are very well in their way, they would not have done mother any good. She had the sort of education that was needed in her work. n.o.body knew more about raising vegetables, ducks, chickens and pigeons than she did. There were some among the neighbors who could read and write and so thought themselves above mother, but when they went to market they found their mistake. Her peas, beans, cauliflower, cabbages, pumpkins, melons, potatoes, beets, and onions sold for the highest price of any, and that ought to show whose education was the best, because it is the highest education that produces the finest work.

Mother used to take me frequently to the market.... The market women were a big, rough, fat, jolly set, who did not know what sickness was, and it might have been well for me if I had stayed among them and grown up like mother. One time in the market-place I saw a totally different set of women. It was about 8 o'clock in the morning, when some people began to shout: "Here come the rich Americans! Now we will sell things!" We saw a large party of travelers coming through the crowd. They looked very queer. Their clothes seemed queer, as they were so different from ours. They wore leather boots instead of wooden shoes, and they all looked weak and pale.

The women were tall and thin, like beanpoles, and their shoulders were stooped and narrow; most of them wore gla.s.ses or spectacles, showing that their eyes were weak. The corners of their mouths were all pulled down, and their faces were crossed and crisscrossed with lines and wrinkles, as though they were carrying all the care of the world. Our women all began to laugh and dance and shout at the strangers.... The sight of these people gave me my first idea of America. I heard that the women there never worked, laced themselves too tightly, and were always ill.[278]

The French dressmaker who wrote this pa.s.sage has the true idea of education and of mind. The mind is an organ for controlling the environment, and it is a safe general principle that the mind which shows high power in the manipulation of a simple situation will show the same quality of efficiency in a more complex one.

The savage, the peasant, the poor man, and woman are not what we call intellectual, because they are not taught to know and manipulate the materials of knowledge. The savage is outside the process from geographical reasons; the peasant is not in the center of interest; the poor man's needs are pressing, and do not permit of interests of a mediate character; and woman does not partic.i.p.ate because it is neither necessary nor womanly.

Even the most serious women of the present day stand, in any work they undertake, in precisely the same relation to men that the amateur stands to the professional in games. They may be desperately interested and may work to the limit of endurance at times; but, like the amateur, they got into the game late, and have not had a life-time of practice, or they do not have the advantage of that pace gained only by competing incessantly with players of the very first rank.

No one will contend that the amateur in billiards has a nervous organization less fitted to the game than the professional; it is admitted that the difference lies in the constant practice of the professional, the more exacting standards prevailing in the professional ranks, and constant play in "fast company." A group of women would make a sorry spectacle in compet.i.tion with a set of men who made billiards their life-work. But how sad a spectacle the eminent philosophers of the world would make in the same compet.i.tion!

Scientific pursuits and the allied intellectual occupations are a game which women have entered late, and their lack of practice is frequently mistaken for lack of natural ability. Writing some years ago of the women in his cla.s.ses at the University of Zurich, Professor Carl Vogt said:

At lectures the young women are models of attention and application; perhaps they even make too great effort to carry home in black and white what they have heard. They generally sit in the front seats, because they register early, and, moreover, because they come early, long before the lecture begins. But it is noticeable that they give only a superficial glance at the preparations which the professor pa.s.ses around.

Sometimes they pa.s.s them to their neighbor without even looking at them; a longer examination would prevent their taking notes.

On examination the conduct of the young women is the same as during the lectures. They know better than the young men. To employ a cla.s.sroom expression, they are enormously crammed.

Their memory is good, so that they know perfectly how to give the answer to the question which is put. But generally they stop there. An indirect question makes them lose the thread.

As soon as the examiner appeals to individual reason, the examination is over; they do not answer. The examiner seeks to make the sense of the question clearer, and uses a word, perhaps, which is in the ma.n.u.script of the student, when, pop! the thing goes as if you had pressed the b.u.t.ton of a telephone. If the examination consisted solely in written or oral replies to questions on subjects which have been treated in the lectures or which could be read up on in the manuals, the ladies would always secure brilliant results. But, alas!

there are other practical tests in which the candidate finds herself face to face with reality, and that she cannot meet successfully unless she has done practical work in the laboratories, and it is there the shoe pinches.

The respect in which laboratory work is particularly difficult to women--one would hardly believe it--is that they are often very awkward and clumsy with their hands. The a.s.sistants in the laboratories are unanimous in their complaint; they are pursued with questions about the most trifling things, and one woman gives them more trouble than three men. One would think the delicate fingers of these young women adapted especially to microscopic work, to the manipulation of small slides, to cutting thin sections, to making the most delicate preparations; the truth is quite the contrary. You can tell the table of a woman at a glance: from the fragments of gla.s.s, broken instruments, the broken scalpels, the spoiled preparations. There are doubtless exceptions, but they are exceptions.[279]

Zurich was among the first of the European universities opening their doors to women, and it is particularly interesting to see their first efforts in connection with the higher learning. Without a wide experience of life, and without practice in constructive thinking, they naturally fell back on the memory to retain a hold on results in a field with which they were not sufficiently trained to operate in it independently. It is frequently alleged, and is implied in Professor Vogt's report, that women are distinguished by good memories and poor powers of generalization. But this is to mistake the facts. A tenacious memory is characteristic of women and children, and of all persons unskilled in the manipulation of varied experiences in thought. But when the mind is able at any moment to construct a result from the raw materials of experience, the memory loses something of its tenacity and absoluteness. In this sense it may even be said that a good memory for details is a sign of an untrained or imitative mind.

As the mind becomes more inventive, the memory is less concerned with the details of knowledge and more with the knowledge of places to find the details when they are needed in any special problem.

The awkwardness in manual manipulation shown by these girls was also surely due to lack of practice. The fastest typewriter in the world is today a woman; the record for roping steers (a feat depending on manual dexterity rather than physical force) is held by a woman; and anyone who will watch girls making change before the pneumatic tubes in the great department stores about Christmas time will experience the same wonder one feels on first seeing a professional gambler shuffling cards.

In short, Professor Vogt's report on women students is just what was to be expected in Germany forty years ago. The American woman, with the enjoyment of greater liberty, has made an approach toward the standards of professional scholars.h.i.+p, and some individuals stand at the very top in their university studies and examinations. The trouble with these cases is that they are either swept away and engulfed by the modern system of marriage, or find themselves excluded in some intangible way from a.s.sociation with men in the fullest sense, and no career open to their talents.

The personal liberty of women is, comparatively speaking, so great in America, suggestion and copies for imitation are spread broadcast so copiously in the schools, newspapers, books, and lectures, and occupations and interests are becoming so varied, that a number of women of natural ability and character are realizing some definite aim in a perfect way. But these are sporadic cases, representing usually some definite interest rather than a full intellectual life, and resembling also in their nature and rarity the elevation of a peasant to a position of eminence in Europe. Nowhere in the world do women as a cla.s.s lead a perfectly free intellectual life in common with the men of the group, unless it be in restricted and artificial groups like the modern revolutionary party in Russia.

Even in America a number of the great schools are not coeducational, and in those which are so, many of the instructors claim that they do not find it possible to treat with the men and women on precisely the same basis, both because of their own mental att.i.tude toward mixed cla.s.ses and the inability of the women to receive such treatment. In the case of women also we can say what Mr. Smith says of the Chinese and their system of education, that it is impossible not to marvel at the results they accomplish in view of the system under which they work.

The mind and the personality are largely built up by suggestion from the outside, and if the suggestions are limited and particular, so will be the mind. The world of modern intellectual life is in reality a white man's world. Few women and perhaps no blacks have ever entered this world in the fullest sense. To enter it in the fullest sense would be to be in it at every moment from the time of birth to the time of death, and to absorb it unconsciously and consciously, as the child absorbs language. When something like this happens, we shall be in a position to judge of the mental efficiency of woman and the lower races. At present we seem justified in inferring that the differences in mental expression between the higher and lower races and between men and women are no greater than they should be in view of the existing differences in opportunity.

Indeed, when we take into consideration the superior cunning as well as the superior endurance of women, we may even raise the question whether their capacity for intellectual work is not under equal conditions greater than in men. Cunning is the a.n.a.logue of constructive thought--an indirect, mediated, and intelligent approach to a problem--and characteristic of the female, in contrast with the more direct and open procedure of the male. Owing to the limited and personal nature of the activities of woman, this trait has expressed itself historically in womankind as intrigue rather than invention, but that it is very deeply based in the instincts is shown by the important role it plays in the life of the female in animal life.

Endurance is also a factor of prime importance in intellectual performance, for here as in business life "it is doggedness as does it;" and if woman's endurance and natural ingenuity were combined in intellectual pursuits, it might prove that the gray mare is the better horse in this field as well as in peasant life. The most serious objection, also, to the view that woman is fitted to do continuous and hard work, arises from her relation to child-bearing; but this is at bottom trivial. The period of child-bearing is not only not continuous through life, but it is not serious from the standpoint of the time lost. No work is without interruption, and child-birth is an incident in the life of normal woman of no more significance, when viewed in the aggregate and from the standpoint of time, than the interruption of the work of men by their in-and out-of-door games. The important point in all work is not to be uninterrupted, but to begin again.

Whether the characteristic mental life of women and the lower races will prove to be identical with those of the white man or different in quality is a different question, and problematical. It is certain, at any rate, that our civilization is not of the highest type possible. In all our relations there is too much of primitive man's fighting instinct and technique; and it is not impossible that the partic.i.p.ation of woman and the lower races will contribute new elements, change the stress of attention, disturb the equilibrium, and force a crisis which will result in the reconstruction of our habits on more sympathetic and equitable principles. Certain it is that no civilization can remain the highest if another civilization adds to the intelligence of its men the intelligence of its women.

[Footnote 1: Cf. Geddes and Thomson, _The Evolution of s.e.x_ _pa.s.sim_.]

[Footnote 2: Havelock Ellis, _Man and Woman_, has brought together a ma.s.s of very valuable material on the question of the somatic and psychic differences of man and woman, and H. Campbell, in a volume of much the same scope, _Differences in the Nervous Organization of Man and Woman_, has given a resume of the theory of Geddes and Thomson, and suggested its extension to the human species.]

[Footnote 3: C. Dusing, (1) _Die Regulirung des Geschlechtsverhaltnisses bei der Vermehrung der Menschen, Thiere und Pflanzen_. (2) _Das Geschlechtsverhaltniss der Geburten in Preussen_.]

[Footnote 4: H. Ploss, "Ueber die das Geschlechtsverhaltniss der Kinder bedingenden Ursachen," _Monatsschrift fur Geburtskunde und Frauenkrankheiten_, Vol. XII, pp. 321-60.]

[Footnote 5: E. Westermarck, _The History of Human Marriage_, pp.

470-83.]

[Footnote 6: Dusing, _Das Geschlechtsverhaltniss der Geburten in Preussen_, pp. 29-33.]

[Footnote 7: Dusing, _loc. cit._, pp. 14-19.]

[Footnote 8: H. Ploss, _Das Weib in der Natur- und Volkerkunde_, 3.

Aufl., Vol. I, p. 419.]

[Footnote 9: Axel Key, "Die p.u.b.ertatsentwickelung und das Verhaltniss derselben zu den Krankheitserscheinungen der Schuljugend,"

_Verhandlungen des X. Internationalen Medicinischen Congresses_, 1890, Vol. I, p. 91.]