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Deprecated: header(): Passing null to parameter #3 ($response_code) of type int is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/WebResponse.php on line 38 https://mcclurken.umwhistory.org/wiki/api.php?action=feedcontributions&feedformat=atom&user=RTippettMcClurken Wiki - User contributions [en]2026-07-12T22:51:17ZUser contributionsMediaWiki 1.22.0https://mcclurken.umwhistory.org/wiki/index.php?title=Week_15_Questions/Comments-327_11Week 15 Questions/Comments-327 112011-12-08T15:02:33Z<p>RTippett: /* Amelia Barr, (novelist and married) 1896, Speaks out against female suffrage */</p>
<hr />
<div>== Overarching questions about Woloch, Chapter 16, Woman Suffrage/Women’s Rights ==<br />
<br />
<br />
== Julia Ward Howe, 1899, Reminiscences ==<br />
<br />
I enjoyed this piece. At first she starts off as most women do, relying on the men in their life for their direction. But then realizing as she did "in an unexpected hour a new light came to me, showing me a world of thought and of character quite beyond the limits within which I had hitherto been content to abide." (358) What a revelation this must have been for her and perhaps the same type of feeling for other women of the time to realize that they have a potential, greater purpose. --Remy B.<br />
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Why does she suddenly realize that she has a greater purpose and more potential than she has had in the past? --Catherine K.<br />
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== Stanton and Anthony, 1882, piece in History of Woman Suffrage ==<br />
<br />
I believe this article offers insight into the tension between those who fought for black male suffrage and those who fought for female suffrage. ''' Obviously these women feel betrayed by the men who supposedly were interested in helping gain equality for all. "But with arms folded, Greeley, Curtis, Tilton, Beecher, Higginson, Phillips, Garrison, Frederick Douglass, all calmly watched the struggle from afar, and when defeat came to both propositions, no consoling words were offered for woman's loss, but the women who spoke in the campaign were reproached for having 'killed negro suffrage.'" (page 360-361). It was really bold of these women to directly call out the men they believed were acting against them, even unlady like, but I think it reflects the hurt that these women felt. ''' It's easy to reflect upon society and think that women who chose to fight for woman's rights over black rights were racist, but it's also important to see that these women were wounded and hurt by people who pledged allegiance to acquiring woman's rights before abolition and broke that promise as soon as their original goal was reached and women were no longer needed. '''This article reads almost like a sibling rivalry and it would be interesting to see the response of the men whose names are listed above.''' It's easy to write off an act as racist, sexist or bigoted, but no act, value or speak has intrinsic value without the context of it's situation. I also would like to point out that even though Anthony and Stanton urge women to no longer depend on men [Stanton was] married and Stanton left the activist lifestyle to play the mother/wife role before returning to her work. These actions do not reflect women who reject interaction and dependence upon men. It is important to understand context of expressions before interpreting them. Otherwise these women would be portrayed as man-hating misers by their rejection of male help when they simply wished to state that a woman should not rely on a man to fight her battles for her. --Sara S.<br />
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== Frances Ellen (Watkins) Harper, 1866 Woman’s Rights convention ==<br />
<br />
'''What a moving speech! I was struck by the phrase at the beginning, where she says that, as a black woman, she couldn't feel like she was missing the rights white women talked about, because she had so much else to deal with because of her race. It wasn't until gender became an important issue in her life with her husband's death that she thought about gender inequality in the law. The argument about whether racism or sexism is a more pressing concern still goes on in contemporary feminism, and lots of people don't like to talk about it; I can't imagine this speech was received very well! Since she worked against racism first, I wonder how she became so prominent as to be invited to speak alongside Anthony and Stanton before this, and if she was as popular after.''' -- Katie C.<br />
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'''I agree, this speech was amazing. In class, I found myself agreeing more with the side of Stanton and Anthony. I believed that by women getting a vote, things could be solved. However, after reading this speech, I have found that Harper convinced me to believe the side of the AWSA.''' Some things that I found particularly striking in this speech was:<br />
'''"the nation shall be so color blind, as to know no man by the color of his skin or the curl of his hair. It will then have no privileged class, trampling upon and outraging the unprivileged class, but will be then one great privileged nation, whose privilege will be to produce the loftiest manhood and womanhood that humanity can attain."'''<br />
The only problem with this is that there were unprivileged white classes who felt limited. <br />
One other thing I found interesting was her comment, "the indifferent will vote on the strongest side of the question, with the winning party." I found this especially convincing, and to be a very good point. I think that she was right about that. --Mary Beth M.<br />
<br />
When I was reading this speech, I was trying to understand her perspective more. When we were discussing this in class, I agree with Mary Beth, I was agreeing with Stanton and Anthony more and I am not saying that after reading this speech that I suddenly agree with her but I am able to understand her more. I think she is right that giving women the right to vote would not fix the problems right away but I don’t think that her approach would fix the problem either. –Kayle P<br />
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'''After reading Harper's speech, I could not help but feel for her and her situation'''. You most often hear that the men die, because of war, sickness, etc. When women die during this time it was like they were not there and the men go on with life. Like she said in her speech "how different would have been the result! By this time he would have had another wife, it is likely; and no administrator would have gone into his house, broken up his home, and sold his bed, and taken away his means of support." (Woloch, 363-364) I was sitting there imagining both scenarios. No wonder why women had to go to work outside the home. I would also think it would be more difficult for a black women to get work. How could these people do this to her? I think the answer is, because she had very little rights. -- Pam P.<br />
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== Shoe women of Lynn, MA, 1874 ==<br />
I found Americus quite amusing, but Ella was more persuasive as she was more serious about the topic. Americus seems to imply that men are hopeless without their women behind them; also, why would anyone want to be equal to those ruffian, snoring men. She doesn’t seem to understand what many women are asking for while Ella admits that many women are not in favor of suffrage. She says that these women do not know the “the sorrows of oppression which other females have to contend with.” She also believes that marriage has been instilled in the minds of women; that she should reach for nothing higher than to marry. Throughout this class, I continually wondered how many women married horrible me for the security, “many marry for a home when they cannot give their heart.”--Emma C.<br />
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== Amelia Barr, (novelist and married) 1896, Speaks out against female suffrage ==<br />
'''What I found to be interesting about this piece was the earnest belief Barr has that women are not competent enough to be politicians. She claims women are flip-floppers and would need to learn to be men to be successful. She also believed that women could have political control through the husband and influence political decisions that way. Since she wrote this in 1896, closer to the point of suffrage for women, I wonder how much of the female populace held an opinion like Barr. ''Was suffrage still unpopular this late in the ninteenth century? Or were more women open to this idea?''''' -Heather T.<br />
<br />
'''I read this piece wondering what kind of woman Amelia Barr thought she was. Did she think that she was irrational and incapable? Does she genuinely believe that she, herself, is a "tool"? I imagine that the answer might have been yes, but this strikes me as particularly sad, that she would have been taught to feel this way about herself and other women'''. --Rebecca W.<br />
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I don't feel that Amelia really looked upon herself as irrational or incapable, I think she was just pointing fingers at those who challenged the "sphere". ''' However, I wonder if she even took into consideration if she was ever in a position where she needed to work, would she? Or would she just be a helpless woman looked down upon for losing her status. I found myself laughing when she mentioned being "left adrift in the world without helpers and protectors." (369) I envisioned her lying in the street trying to keep herself from fainting...poor dear.''' I thought men weren't much "help" during this time! Kidding, that last part was a joke :) --Remy B.<br />
<br />
The impression I took from this piece is that Amelia Barr said what she said purely out of her own fear of the change that potentially could be brought out of women's suffrage. She seems to fear the most the idea of the role of women vanishing as they will take on a more masculine one through their newly acquired political power stating,"women will cease to be women." Its odd to me that a woman so outspoken and passionate about something would willingly support a way of life that hindered that ability. I wonder how she was viewed by society and if her message could be trusted as it was slightly hypocritical. --Rachel T.<br />
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== Anna Garlin Spencer, 1898, response to anti-suffrage attacks ==<br />
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<br />
== Charlotte Perkins Gilman, 20th Century feminist, 1903, The Home ==<br />
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'''Gilman's argument - that women should be able to work outside the home so they can do more specialized labor and further progress - was surprising, and honestly had me disagreeing with her.''' I get what she's saying that women need not be in the home for the family to survive and be loved and cared for, but '''I actually felt she didn't give housewives near enough credit for both the value of the actual labor they do and the emotional labor of raising their children.''' She's right that they can do that while still working outside the home, but I think the dismissive way she goes about suggesting women leave the home for the good of society would have been very off-putting to women of the time who valued and enjoyed the work they did in the home, even if that wasn't all they wanted to do. --Katie C.<br />
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When I read this, I didn't really view it as dismissive. I think that she has found a new sense of freedom,and she wants all other women to realize that they can make a difference outside the home. I agree that often times "stay at home" mothers have negative stereotypes, but could she simply just have been excited for the opportunities she saw in her future?--Catherine K.<br />
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== Overarching questions about Woloch, Chapter 13, Urban Wage Earners ==<br />
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'''While reading the passages about women doing clerical work, I wondered whether men preferred to have women in their office in order to extend patriarchy into the work place. Did employers like having women employees because they had more authority as a boss over women than men?''' --Mary Beth M.<br />
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'''In the passages we learned that many black women were let go because of their race. I wonder why the white managers/owners did not hire the black workers. Wouldn't they get paid a lesser amount, therefore being a smarter financial move?''' --Aqsa Z.<br />
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== Helen Campbell, 1893, study on NY wage laborers, “Shop Girls and Piece Workers” ==<br />
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In Shop Girls and Piece Workers by Helen Campbell, she describes both the lives shop girls and women workers in trades. She describes the Shop Girls as viewing stores as "the high road to fortune." Furthermore, they have "no thought of permanence" for themselves and, rather, expect to marry. These women also try to imitate their rich customers. On the other hand, women in trades work because "there is no one to earn for them," as they are widows, have drunken husbands who demand support themselves, or have children they must take care of. '''These two sets of women would have wildly different points of view on what is important to them. This idea is important because the document is from 1893, a time of women's rights movements. These groups of women's would likely not have the same ideals concerning women's rights, based on why they earn livings.''' --Clare O.<br />
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Campbell's acknowledgement of horrible conditions in these factories seems to not deter women from continuing to line up for these jobs and jump on any opportunity to acquire the position. It is obvious that poverty can drive people to do things out of desperation and a need to survive. However, there is still a deep-rooted desire in these poor women to join the ranks of wealthy women.''' Campbell writes: "From her post behind the counter the shop-girl examines every detail of costume, every air and grace of the women she so often despises, even when longing most to be one of them" (294)'''. Marriage for these poor women was viewed as an escape from the harsh reality of poverty they were trapped in. --Ellen S.<br />
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Campbell's description of the shop girls imitating their rich customers is significant to the culture of a shop girl aspiring for a better social class and life. The job of "sales lady" is coveted among working women because the occupation is dreamed as a position to elevate themselves socially. Their jobs as shop girls, allow them to see the upper middle class elite lifestyles. While imitating their customers, the shop girls hope that their facade will allow them to become part of the upper middle class. Campbell writes that these imitations, such as, "gilt rings, bracelets and bangles, frizzes,"allow the shop girls to "stimulate the life daily paraded before her and most passionately desired" (415).-- Michelle M.<br />
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'''I found it fascinating that a factory worker included in her list of reasons for NOT being a housekeeper that she wanted to be a good housekeeper of her own home, once she was married. The idea that she would be so disappointed by the house she lived in that she wouldn't want to clean it or cook anything that wasn't a steak in a kitchen that wasn't enormous was surprising to me. I would have assumed that women who were particularly focused on their own roles in the housekeeping and married-life process (which was admittedly many, if not most, women) would want experience with the nicer tools and technologies so that they would be more able to utilize second-tier tools and products in their own homes in the most effective way possible'''. --Nicole<br />
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== Lucy Maynard Salmon, 1897, Vassar Historian who studied domestic service ==<br />
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Lucy Maynard Salmon's study of domestic service demonstrates the reasons why few women choose to work as house servants. '''The chart lists employees' answers to "What reasons can you give why more women do not choose housework as a regular employment?" (419-420).''' The most prominent answer from domestics is "Pride, social condition, and unwillingness to be called servants." Looking at this answer makes me think that women of this time have more opportunities outside of domestic servitude that are less demeaning. For example, in class we discussed the emergence of other occupations, such as, teaching, nursing, and secretarial work. These jobs grant women with more freedom than domestic servitude through promotions, more free time, or stable working hours. In addition, the quote from a young factory operative points out reasons that I did not think about or necessarily agree with, but her answer is still interesting. She states that, "Then I think shop or factory girls make the best wive... The domestic after she gets married gets careless. She don't take the pride in her home that the shop girl does. She has lived in such fine houses that her small tenement has no beauty for her after the first glow of married life is over" (423). First, this quote resembles Helen Campbell's piece on shop girls who imitate their upper class clients. Since these women work close to the upper class they see and try to imitate that lifestyle. Second, its shows a divide among women workers. There are distinct groups of female workers, and these women judge each other for their occupations. -- Michelle M.<br />
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'''While Lucy Maynard Salmon discusses all the reasons why domestic work is not ideal, I thought of two reasons why it may be preferred over factory work. In Helen Campbell's piece, she argues that if ever a position open up, it would quickly get filled and hundreds and thousands of women were in line for factory work. However, from Salmon's piece, there doesn't seem to be many women who would pick domestic jobs over factory. This would ensure for a longer job position'''. Granted, it isn't the best and many workers were not looking for permanent positions, it did provide stability. '''Secondly, the domestic job (in regards to Salmon's piece)offered a less dangerous work environment.''' According to Campbell's writing, some factory women picked diseases and got really sick. This is less likely than in the domestic work. --Aqsa Z.<br />
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What I found to be very interesting about Lucy Maynard Salmon's writing were the footnotes, especially the second set. Were foreign women really seen as not knowing "what neatness means" (297)? Why did the the social status of domestic girls fall when the Chinese started working in homes as domestic servants? "Before the introduction of Chinese labor a young girl never lost social caste by doing housework; but since this element came, household service as an occupation has fallen in social scale." (297)Was this fall because these white women were lowered to the same level as these immigrants who were taking over the position? --Jennifer S.<br />
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== Isabel Eaton, 1899, research on black servants in Philadelphia ==<br />
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The research done by Isabel Eaton brings into the mix the experiences of black women--an overlooked subset. Eaton points out that black women are "ambitious" and desire for upward social mobility (299). '''Even these women who were trained in specific skills (like teaching) still had to revert to domestic roles because of prejudices.''' The experience of a black woman in the late 19th century is quite different than that of white women.''' This makes me wish that the main historical narrative included not only more about the women in America, but also the lives and experiences of the African-American women.''' --Ellen S.<br />
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In Eaton's study, she looks at the impact of race in domestic servitude. She notices that black servants had different struggles than white servants. '''One of the most prominent struggles, was that black servants are black, and employees did not hire them. In one quote a black domestic said, "If the mistresses has bad luck with one colored girl they won't never have another. They think all colored is a like"''' (426). Unlike the white women in Salmon's study who did want to work as domestics because of long hours, lack of dignity, and hard work, the black domestics had no other opportunities for employment. -- Michelle M.<br />
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'''Many of the points made in Eaton's study were pretty familiar, but I had not really thought about the idea that many black women would avoid domestic work because it "savors of slavery".''' This makes perfect sense, that women would not want to end up doing voluntarily what women of their race had been forced to do for so long. It would seem particularly degrading, in a different way than it would to white girls, to be working as a servant and basically just going back to what their employers might think of as their natural place and all they were capable of. --Rebecca W.<br />
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When Isabel Eaton asked the question '"Have you ever tried to do other work?" a large number of domestics replied, "I never go any place I'm not sure of-- won't give them a chance to refuse me."' (299)Why were black women so scared to go out and fight for opportunities? Another woman said "The reason I don't try to teach is because I know I'd have trouble..." (299)Why were these women so willing , it seems to settle for less? There had to have been some opportunities for them outside of domestic work. It is also interesting to think that this problem was in Philadelphia, a free state, during the Civil War. Would it have been easier for black women to get and maintain domestic work in the south? Were they preferred over white women, in the south? --Jennifer S.<br />
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I found it surprising that light-skinned women who had worked for an extended period of time for an employer would still be fired when it came out that they were black. It seems to me that since there were those preconceptions about black women being less efficient and less desirable workers than white women, it would no longer apply after the employer had had that employee for an extended period of time, because that belief/idea would already have been either debunked (and therefore not an issue) or somehow supported (in which case the servant would have been fired already) BEFORE the servant's race became an issue. '''It seems to me that clinging to preconceptions that have already been disproven is highly illogical, and yet somehow this huge departure from logic still took place.''' --Nicole<br />
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This reading made me wonder about black owned businesses. Were there any emerging at this time in the north maybe? <br />
'''Also, in terms of payment, would black women get paid lower than white women? And if so, wouldn't it be economically feasible to keep the black worker around?''' --Aqsa Z.<br />
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While I read this report I thought back to class and the discussion about Francis Ellen Watkins Harper who saw black men needing more help and support than any other group. But clearly after reading "Black Servants in Philadelphia" black women are clearly in need of help as they face both prejudice for both their gender and race when it comes to finding work. These women would have to fight for jobs that were clearly beneath them and makes me wonder why black leaders such as Watkins ignored their struggle? Why was this clearly less fortunate class not given help in their greatest time of need by the countless organizations who apparently "fought" for their well being? -- Rachel T.<br />
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== Clara Lanza, 1891, defends the female office clerk in NY ==<br />
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In the Office Clerk by Clara Lanza, she describes women as going out into the business place to work as clerks. This led the women to see themselves as "pioneers in the business world," because they were moving out of the domestic sphere and having an active role outside of the home. It is interesting because towards the end of the document, it is stated that "the girls make good wives," something associated with the domestic sphere. She asserts that it is because men now admire independence, but it is difficult to determine whether that is true. -- Clare O.<br />
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The Office Clerk describes late-nineteeth-century office workers. '''Lanza states that women are much preferred than men. "Women are much to be preferred for a number of reasons. They are capable and industrious, and, so far as my personal experience goes, absolutely reliable" (301)'''. She said that men make up excuses to get out of working and the women were there everything from January to December. '''One thing that interested me was the statement about not employing a woman unless she lives at home with her family.''' It was also said that they must be dressed nicely. Perhaps this was the reason they were to live at home with their parents, to be able to afford nice clothes? Sounds dumb, but that's all I could think of as a reason. I was a bit confused about this. --Ashley V.<br />
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I also found it interesting that these businesses or companies would not hire these women unless they lived with their families. I like Ashley was confused and wondered if they meant women who lived with their parents or their husbands and children or both? I also thought it was interesting that the employers were having problems with men in the jobs. Wasn't this a time of work when you can and where you can and don't complain? I understand why the women were hired, they were stable and willing to work. Then I think about the how the men were off fighting and maybe some of the men thought that this work was beneath them anyway.--- Pam P.<br />
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Like Pam, I was also surprised that women were preferred over men? Some of the reasons they give are practical, but at the same time, it's surprising that the men call off for numerous reasons, and the women work harder. I wonder if it was a sense of comfort for the men to know they have a better chance of a longer career at this. I was also curious as to why the men did not like their jobs too much. I felt that the women were diligent workers and they did so because they had no other option prior to that, and even with the other women working on a factory, they are willing to do this job! --Aqsa Z.<br />
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I found this statement particularly interesting: "...[M]en have outgrown their admiration for feminine helplessness and have come to look upon independence as something worth having." I wonder how true this statement was. In 1891, the concept of separate spheres would still have been very much in play. Does this signal the beginning of the breakdown of separate spheres? --Stefanie L.<br />
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== Leonara Barry, on what the Knights of Labor are doing for women, 1888 ==<br />
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To be honest, I thought this was going to be a humorous read when I began reading the first paragraph. What kind of people have a secret labor organization?! Sounds pretty silly to me. I thought these people were going to be lazy when I read "...it was believed, did no productive work" (303) (referring to the people they welcomed into the organization). As I read on I learned just the opposite. Barry organized funds to give women money who were sick and could not work, or to women who experienced death. She supplied women who were in the Knights of Labor, as well as women who were not. She also took children out of the factories and educated them. She was definitely a respectably and honorable woman, even though she admitted the organization made plenty of mistakes. --Ashley V.<br />
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'''I did not know that the Knights of Labor was a group that supported women’s rights, especially so far as to promote equal pay for equal work. I wondered if the group she was speaking to (a gathering of women from middle-class women’s organizations) would be interested in equal pay. Weren’t their aims more varied and unconcerned with labor?''' Another thing that I found interesting in this speech was that '''Leonora says that the organization wants to give protection to every woman whether they are a part of the K of L or not, “no matter her nationality, her creed, her color, or her position in life.” It was interesting that she mentions race as well as nationality, I wonder how many women in the audience were of a different race or nationality'''.--Emma C.<br />
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== Sadie Frome, 1902, “Story of a Sweatshop Girl” ==<br />
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I thought this document was enlightening. The woman writing was clearly a woman who was educated and who had ambition which is so interesting to read about in her own words. Even though the amount of money she makes is only double what she pays in rent each month (which she shares an apartment in order to afford it)she still manages to save up money. '''I also thought it was interesting to see the line "But tho I belong to the Union I am not a Socialist or Anarchist" (page 311) because it means that the ideology and fear of being associated with these two groups existed before the red scares that happened later. ''' She talks so supportively of the Union yet is afraid to be associated with the good of the Union for being socialist or anarchist. The not-wanting-to-get-married aspect at the end of the document was pretty interesting as well. I wish she would have explained more about this desire and why. I can't help but wonder if she did ever marry Henry and what became of the money which she had managed to save. --Sara S<br />
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'''What I found interesting about Sadie Frome's "Story of a Sweatshop girl" was her independence. From this account, one can assume she got some form of education (did she write this piece or did someone transcribe this for her?), and was conscious enough of her situation to save money. What I especially loved about this piece was her relationship with Henry. Even though he kept insisting that he wanted to get married, she still felt it was necessary to wait awhile, just for the sake of being more mature when they married. By her account, their relationship was well advanced that they could have gotten married and it would have been appropriate, but she still decided to hold off, but continue dating. The relationship Sadie and Henry had just seemed so modern to me!''' -Heather T.<br />
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I thought that this was very interesting. She was very intelligent and independent and wanted to take advantage to everything that the New World had to offer. She did not want to settle by getting married, but rather continue to earn her own way. She bettered herself by going to night classes and she still went out at night after work to “get air” This piece was very different than most material you read from this era because you saw a positive outcome rather than the “I came to America and I work in a sweat shop for the rest of my life”. I loved this piece. –Kayle P<br />
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'''Reading about Sadie Frowne, I was surprised at how nonchalantly she would speak about getting injured at work. “We all have accidents like that. Where the needle goes through the nail it makes a sore finger, or where it splinters a bone it does much harm. Sometimes a finger has to come off.”''' Other than her casual tone about injury, she reminded me of someone I would meet nowadays. Working, going to night school, shopping and hanging out with her boyfriend.--Emma C.<br />
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What surprised me about this passage was how dry her tone was. When talking about the death of her mother and father and the injuries some workers sustained, she seemed to give off almost no emotion. I can't tell whether this was simply the way she talked or, as Heather suggested, her words were translated, making them appear less emotional. One thing you can tell from this passage is just how strong of a person she was. Even when times were horrible, she kept on pushing forward. I thought it was very interesting when she said a fortune teller told her she would one day be very rich and happy, and that is the reason she kept working so hard. ---Grace C.</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_15_Questions/Comments-327_11Week 15 Questions/Comments-327 112011-12-08T14:48:46Z<p>RTippett: /* Isabel Eaton, 1899, research on black servants in Philadelphia */</p>
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<div>== Overarching questions about Woloch, Chapter 16, Woman Suffrage/Women’s Rights ==<br />
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== Julia Ward Howe, 1899, Reminiscences ==<br />
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I enjoyed this piece. At first she starts off as most women do, relying on the men in their life for their direction. But then realizing as she did "in an unexpected hour a new light came to me, showing me a world of thought and of character quite beyond the limits within which I had hitherto been content to abide." (358) What a revelation this must have been for her and perhaps the same type of feeling for other women of the time to realize that they have a potential, greater purpose. --Remy B.<br />
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Why does she suddenly realize that she has a greater purpose and more potential than she has had in the past? --Catherine K.<br />
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== Stanton and Anthony, 1882, piece in History of Woman Suffrage ==<br />
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I believe this article offers insight into the tension between those who fought for black male suffrage and those who fought for female suffrage. ''' Obviously these women feel betrayed by the men who supposedly were interested in helping gain equality for all. "But with arms folded, Greeley, Curtis, Tilton, Beecher, Higginson, Phillips, Garrison, Frederick Douglass, all calmly watched the struggle from afar, and when defeat came to both propositions, no consoling words were offered for woman's loss, but the women who spoke in the campaign were reproached for having 'killed negro suffrage.'" (page 360-361). It was really bold of these women to directly call out the men they believed were acting against them, even unlady like, but I think it reflects the hurt that these women felt. ''' It's easy to reflect upon society and think that women who chose to fight for woman's rights over black rights were racist, but it's also important to see that these women were wounded and hurt by people who pledged allegiance to acquiring woman's rights before abolition and broke that promise as soon as their original goal was reached and women were no longer needed. '''This article reads almost like a sibling rivalry and it would be interesting to see the response of the men whose names are listed above.''' It's easy to write off an act as racist, sexist or bigoted, but no act, value or speak has intrinsic value without the context of it's situation. I also would like to point out that even though Anthony and Stanton urge women to no longer depend on men [Stanton was] married and Stanton left the activist lifestyle to play the mother/wife role before returning to her work. These actions do not reflect women who reject interaction and dependence upon men. It is important to understand context of expressions before interpreting them. Otherwise these women would be portrayed as man-hating misers by their rejection of male help when they simply wished to state that a woman should not rely on a man to fight her battles for her. --Sara S.<br />
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== Frances Ellen (Watkins) Harper, 1866 Woman’s Rights convention ==<br />
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'''What a moving speech! I was struck by the phrase at the beginning, where she says that, as a black woman, she couldn't feel like she was missing the rights white women talked about, because she had so much else to deal with because of her race. It wasn't until gender became an important issue in her life with her husband's death that she thought about gender inequality in the law. The argument about whether racism or sexism is a more pressing concern still goes on in contemporary feminism, and lots of people don't like to talk about it; I can't imagine this speech was received very well! Since she worked against racism first, I wonder how she became so prominent as to be invited to speak alongside Anthony and Stanton before this, and if she was as popular after.''' -- Katie C.<br />
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'''I agree, this speech was amazing. In class, I found myself agreeing more with the side of Stanton and Anthony. I believed that by women getting a vote, things could be solved. However, after reading this speech, I have found that Harper convinced me to believe the side of the AWSA.''' Some things that I found particularly striking in this speech was:<br />
'''"the nation shall be so color blind, as to know no man by the color of his skin or the curl of his hair. It will then have no privileged class, trampling upon and outraging the unprivileged class, but will be then one great privileged nation, whose privilege will be to produce the loftiest manhood and womanhood that humanity can attain."'''<br />
The only problem with this is that there were unprivileged white classes who felt limited. <br />
One other thing I found interesting was her comment, "the indifferent will vote on the strongest side of the question, with the winning party." I found this especially convincing, and to be a very good point. I think that she was right about that. --Mary Beth M.<br />
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When I was reading this speech, I was trying to understand her perspective more. When we were discussing this in class, I agree with Mary Beth, I was agreeing with Stanton and Anthony more and I am not saying that after reading this speech that I suddenly agree with her but I am able to understand her more. I think she is right that giving women the right to vote would not fix the problems right away but I don’t think that her approach would fix the problem either. –Kayle P<br />
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'''After reading Harper's speech, I could not help but feel for her and her situation'''. You most often hear that the men die, because of war, sickness, etc. When women die during this time it was like they were not there and the men go on with life. Like she said in her speech "how different would have been the result! By this time he would have had another wife, it is likely; and no administrator would have gone into his house, broken up his home, and sold his bed, and taken away his means of support." (Woloch, 363-364) I was sitting there imagining both scenarios. No wonder why women had to go to work outside the home. I would also think it would be more difficult for a black women to get work. How could these people do this to her? I think the answer is, because she had very little rights. -- Pam P.<br />
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== Shoe women of Lynn, MA, 1874 ==<br />
I found Americus quite amusing, but Ella was more persuasive as she was more serious about the topic. Americus seems to imply that men are hopeless without their women behind them; also, why would anyone want to be equal to those ruffian, snoring men. She doesn’t seem to understand what many women are asking for while Ella admits that many women are not in favor of suffrage. She says that these women do not know the “the sorrows of oppression which other females have to contend with.” She also believes that marriage has been instilled in the minds of women; that she should reach for nothing higher than to marry. Throughout this class, I continually wondered how many women married horrible me for the security, “many marry for a home when they cannot give their heart.”--Emma C.<br />
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== Amelia Barr, (novelist and married) 1896, Speaks out against female suffrage ==<br />
'''What I found to be interesting about this piece was the earnest belief Barr has that women are not competent enough to be politicians. She claims women are flip-floppers and would need to learn to be men to be successful. She also believed that women could have political control through the husband and influence political decisions that way. Since she wrote this in 1896, closer to the point of suffrage for women, I wonder how much of the female populace held an opinion like Barr. ''Was suffrage still unpopular this late in the ninteenth century? Or were more women open to this idea?''''' -Heather T.<br />
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'''I read this piece wondering what kind of woman Amelia Barr thought she was. Did she think that she was irrational and incapable? Does she genuinely believe that she, herself, is a "tool"? I imagine that the answer might have been yes, but this strikes me as particularly sad, that she would have been taught to feel this way about herself and other women'''. --Rebecca W.<br />
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I don't feel that Amelia really looked upon herself as irrational or incapable, I think she was just pointing fingers at those who challenged the "sphere". ''' However, I wonder if she even took into consideration if she was ever in a position where she needed to work, would she? Or would she just be a helpless woman looked down upon for losing her status. I found myself laughing when she mentioned being "left adrift in the world without helpers and protectors." (369) I envisioned her lying in the street trying to keep herself from fainting...poor dear.''' I thought men weren't much "help" during this time! Kidding, that last part was a joke :) --Remy B.<br />
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== Anna Garlin Spencer, 1898, response to anti-suffrage attacks ==<br />
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== Charlotte Perkins Gilman, 20th Century feminist, 1903, The Home ==<br />
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'''Gilman's argument - that women should be able to work outside the home so they can do more specialized labor and further progress - was surprising, and honestly had me disagreeing with her.''' I get what she's saying that women need not be in the home for the family to survive and be loved and cared for, but '''I actually felt she didn't give housewives near enough credit for both the value of the actual labor they do and the emotional labor of raising their children.''' She's right that they can do that while still working outside the home, but I think the dismissive way she goes about suggesting women leave the home for the good of society would have been very off-putting to women of the time who valued and enjoyed the work they did in the home, even if that wasn't all they wanted to do. --Katie C.<br />
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When I read this, I didn't really view it as dismissive. I think that she has found a new sense of freedom,and she wants all other women to realize that they can make a difference outside the home. I agree that often times "stay at home" mothers have negative stereotypes, but could she simply just have been excited for the opportunities she saw in her future?--Catherine K.<br />
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== Overarching questions about Woloch, Chapter 13, Urban Wage Earners ==<br />
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'''While reading the passages about women doing clerical work, I wondered whether men preferred to have women in their office in order to extend patriarchy into the work place. Did employers like having women employees because they had more authority as a boss over women than men?''' --Mary Beth M.<br />
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'''In the passages we learned that many black women were let go because of their race. I wonder why the white managers/owners did not hire the black workers. Wouldn't they get paid a lesser amount, therefore being a smarter financial move?''' --Aqsa Z.<br />
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== Helen Campbell, 1893, study on NY wage laborers, “Shop Girls and Piece Workers” ==<br />
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In Shop Girls and Piece Workers by Helen Campbell, she describes both the lives shop girls and women workers in trades. She describes the Shop Girls as viewing stores as "the high road to fortune." Furthermore, they have "no thought of permanence" for themselves and, rather, expect to marry. These women also try to imitate their rich customers. On the other hand, women in trades work because "there is no one to earn for them," as they are widows, have drunken husbands who demand support themselves, or have children they must take care of. '''These two sets of women would have wildly different points of view on what is important to them. This idea is important because the document is from 1893, a time of women's rights movements. These groups of women's would likely not have the same ideals concerning women's rights, based on why they earn livings.''' --Clare O.<br />
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Campbell's acknowledgement of horrible conditions in these factories seems to not deter women from continuing to line up for these jobs and jump on any opportunity to acquire the position. It is obvious that poverty can drive people to do things out of desperation and a need to survive. However, there is still a deep-rooted desire in these poor women to join the ranks of wealthy women.''' Campbell writes: "From her post behind the counter the shop-girl examines every detail of costume, every air and grace of the women she so often despises, even when longing most to be one of them" (294)'''. Marriage for these poor women was viewed as an escape from the harsh reality of poverty they were trapped in. --Ellen S.<br />
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Campbell's description of the shop girls imitating their rich customers is significant to the culture of a shop girl aspiring for a better social class and life. The job of "sales lady" is coveted among working women because the occupation is dreamed as a position to elevate themselves socially. Their jobs as shop girls, allow them to see the upper middle class elite lifestyles. While imitating their customers, the shop girls hope that their facade will allow them to become part of the upper middle class. Campbell writes that these imitations, such as, "gilt rings, bracelets and bangles, frizzes,"allow the shop girls to "stimulate the life daily paraded before her and most passionately desired" (415).-- Michelle M.<br />
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'''I found it fascinating that a factory worker included in her list of reasons for NOT being a housekeeper that she wanted to be a good housekeeper of her own home, once she was married. The idea that she would be so disappointed by the house she lived in that she wouldn't want to clean it or cook anything that wasn't a steak in a kitchen that wasn't enormous was surprising to me. I would have assumed that women who were particularly focused on their own roles in the housekeeping and married-life process (which was admittedly many, if not most, women) would want experience with the nicer tools and technologies so that they would be more able to utilize second-tier tools and products in their own homes in the most effective way possible'''. --Nicole<br />
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== Lucy Maynard Salmon, 1897, Vassar Historian who studied domestic service ==<br />
<br />
Lucy Maynard Salmon's study of domestic service demonstrates the reasons why few women choose to work as house servants. '''The chart lists employees' answers to "What reasons can you give why more women do not choose housework as a regular employment?" (419-420).''' The most prominent answer from domestics is "Pride, social condition, and unwillingness to be called servants." Looking at this answer makes me think that women of this time have more opportunities outside of domestic servitude that are less demeaning. For example, in class we discussed the emergence of other occupations, such as, teaching, nursing, and secretarial work. These jobs grant women with more freedom than domestic servitude through promotions, more free time, or stable working hours. In addition, the quote from a young factory operative points out reasons that I did not think about or necessarily agree with, but her answer is still interesting. She states that, "Then I think shop or factory girls make the best wive... The domestic after she gets married gets careless. She don't take the pride in her home that the shop girl does. She has lived in such fine houses that her small tenement has no beauty for her after the first glow of married life is over" (423). First, this quote resembles Helen Campbell's piece on shop girls who imitate their upper class clients. Since these women work close to the upper class they see and try to imitate that lifestyle. Second, its shows a divide among women workers. There are distinct groups of female workers, and these women judge each other for their occupations. -- Michelle M.<br />
<br />
'''While Lucy Maynard Salmon discusses all the reasons why domestic work is not ideal, I thought of two reasons why it may be preferred over factory work. In Helen Campbell's piece, she argues that if ever a position open up, it would quickly get filled and hundreds and thousands of women were in line for factory work. However, from Salmon's piece, there doesn't seem to be many women who would pick domestic jobs over factory. This would ensure for a longer job position'''. Granted, it isn't the best and many workers were not looking for permanent positions, it did provide stability. '''Secondly, the domestic job (in regards to Salmon's piece)offered a less dangerous work environment.''' According to Campbell's writing, some factory women picked diseases and got really sick. This is less likely than in the domestic work. --Aqsa Z.<br />
<br />
What I found to be very interesting about Lucy Maynard Salmon's writing were the footnotes, especially the second set. Were foreign women really seen as not knowing "what neatness means" (297)? Why did the the social status of domestic girls fall when the Chinese started working in homes as domestic servants? "Before the introduction of Chinese labor a young girl never lost social caste by doing housework; but since this element came, household service as an occupation has fallen in social scale." (297)Was this fall because these white women were lowered to the same level as these immigrants who were taking over the position? --Jennifer S.<br />
<br />
== Isabel Eaton, 1899, research on black servants in Philadelphia ==<br />
<br />
The research done by Isabel Eaton brings into the mix the experiences of black women--an overlooked subset. Eaton points out that black women are "ambitious" and desire for upward social mobility (299). '''Even these women who were trained in specific skills (like teaching) still had to revert to domestic roles because of prejudices.''' The experience of a black woman in the late 19th century is quite different than that of white women.''' This makes me wish that the main historical narrative included not only more about the women in America, but also the lives and experiences of the African-American women.''' --Ellen S.<br />
<br />
In Eaton's study, she looks at the impact of race in domestic servitude. She notices that black servants had different struggles than white servants. '''One of the most prominent struggles, was that black servants are black, and employees did not hire them. In one quote a black domestic said, "If the mistresses has bad luck with one colored girl they won't never have another. They think all colored is a like"''' (426). Unlike the white women in Salmon's study who did want to work as domestics because of long hours, lack of dignity, and hard work, the black domestics had no other opportunities for employment. -- Michelle M.<br />
<br />
'''Many of the points made in Eaton's study were pretty familiar, but I had not really thought about the idea that many black women would avoid domestic work because it "savors of slavery".''' This makes perfect sense, that women would not want to end up doing voluntarily what women of their race had been forced to do for so long. It would seem particularly degrading, in a different way than it would to white girls, to be working as a servant and basically just going back to what their employers might think of as their natural place and all they were capable of. --Rebecca W.<br />
<br />
When Isabel Eaton asked the question '"Have you ever tried to do other work?" a large number of domestics replied, "I never go any place I'm not sure of-- won't give them a chance to refuse me."' (299)Why were black women so scared to go out and fight for opportunities? Another woman said "The reason I don't try to teach is because I know I'd have trouble..." (299)Why were these women so willing , it seems to settle for less? There had to have been some opportunities for them outside of domestic work. It is also interesting to think that this problem was in Philadelphia, a free state, during the Civil War. Would it have been easier for black women to get and maintain domestic work in the south? Were they preferred over white women, in the south? --Jennifer S.<br />
<br />
I found it surprising that light-skinned women who had worked for an extended period of time for an employer would still be fired when it came out that they were black. It seems to me that since there were those preconceptions about black women being less efficient and less desirable workers than white women, it would no longer apply after the employer had had that employee for an extended period of time, because that belief/idea would already have been either debunked (and therefore not an issue) or somehow supported (in which case the servant would have been fired already) BEFORE the servant's race became an issue. '''It seems to me that clinging to preconceptions that have already been disproven is highly illogical, and yet somehow this huge departure from logic still took place.''' --Nicole<br />
<br />
This reading made me wonder about black owned businesses. Were there any emerging at this time in the north maybe? <br />
'''Also, in terms of payment, would black women get paid lower than white women? And if so, wouldn't it be economically feasible to keep the black worker around?''' --Aqsa Z.<br />
<br />
While I read this report I thought back to class and the discussion about Francis Ellen Watkins Harper who saw black men needing more help and support than any other group. But clearly after reading "Black Servants in Philadelphia" black women are clearly in need of help as they face both prejudice for both their gender and race when it comes to finding work. These women would have to fight for jobs that were clearly beneath them and makes me wonder why black leaders such as Watkins ignored their struggle? Why was this clearly less fortunate class not given help in their greatest time of need by the countless organizations who apparently "fought" for their well being? -- Rachel T.<br />
<br />
== Clara Lanza, 1891, defends the female office clerk in NY ==<br />
<br />
In the Office Clerk by Clara Lanza, she describes women as going out into the business place to work as clerks. This led the women to see themselves as "pioneers in the business world," because they were moving out of the domestic sphere and having an active role outside of the home. It is interesting because towards the end of the document, it is stated that "the girls make good wives," something associated with the domestic sphere. She asserts that it is because men now admire independence, but it is difficult to determine whether that is true. -- Clare O.<br />
<br />
The Office Clerk describes late-nineteeth-century office workers. '''Lanza states that women are much preferred than men. "Women are much to be preferred for a number of reasons. They are capable and industrious, and, so far as my personal experience goes, absolutely reliable" (301)'''. She said that men make up excuses to get out of working and the women were there everything from January to December. '''One thing that interested me was the statement about not employing a woman unless she lives at home with her family.''' It was also said that they must be dressed nicely. Perhaps this was the reason they were to live at home with their parents, to be able to afford nice clothes? Sounds dumb, but that's all I could think of as a reason. I was a bit confused about this. --Ashley V.<br />
<br />
I also found it interesting that these businesses or companies would not hire these women unless they lived with their families. I like Ashley was confused and wondered if they meant women who lived with their parents or their husbands and children or both? I also thought it was interesting that the employers were having problems with men in the jobs. Wasn't this a time of work when you can and where you can and don't complain? I understand why the women were hired, they were stable and willing to work. Then I think about the how the men were off fighting and maybe some of the men thought that this work was beneath them anyway.--- Pam P.<br />
<br />
Like Pam, I was also surprised that women were preferred over men? Some of the reasons they give are practical, but at the same time, it's surprising that the men call off for numerous reasons, and the women work harder. I wonder if it was a sense of comfort for the men to know they have a better chance of a longer career at this. I was also curious as to why the men did not like their jobs too much. I felt that the women were diligent workers and they did so because they had no other option prior to that, and even with the other women working on a factory, they are willing to do this job! --Aqsa Z.<br />
<br />
== Leonara Barry, on what the Knights of Labor are doing for women, 1888 ==<br />
<br />
To be honest, I thought this was going to be a humorous read when I began reading the first paragraph. What kind of people have a secret labor organization?! Sounds pretty silly to me. I thought these people were going to be lazy when I read "...it was believed, did no productive work" (303) (referring to the people they welcomed into the organization). As I read on I learned just the opposite. Barry organized funds to give women money who were sick and could not work, or to women who experienced death. She supplied women who were in the Knights of Labor, as well as women who were not. She also took children out of the factories and educated them. She was definitely a respectably and honorable woman, even though she admitted the organization made plenty of mistakes. --Ashley V.<br />
<br />
'''I did not know that the Knights of Labor was a group that supported women’s rights, especially so far as to promote equal pay for equal work. I wondered if the group she was speaking to (a gathering of women from middle-class women’s organizations) would be interested in equal pay. Weren’t their aims more varied and unconcerned with labor?''' Another thing that I found interesting in this speech was that '''Leonora says that the organization wants to give protection to every woman whether they are a part of the K of L or not, “no matter her nationality, her creed, her color, or her position in life.” It was interesting that she mentions race as well as nationality, I wonder how many women in the audience were of a different race or nationality'''.--Emma C.<br />
<br />
== Sadie Frome, 1902, “Story of a Sweatshop Girl” ==<br />
<br />
<br />
I thought this document was enlightening. The woman writing was clearly a woman who was educated and who had ambition which is so interesting to read about in her own words. Even though the amount of money she makes is only double what she pays in rent each month (which she shares an apartment in order to afford it)she still manages to save up money. '''I also thought it was interesting to see the line "But tho I belong to the Union I am not a Socialist or Anarchist" (page 311) because it means that the ideology and fear of being associated with these two groups existed before the red scares that happened later. ''' She talks so supportively of the Union yet is afraid to be associated with the good of the Union for being socialist or anarchist. The not-wanting-to-get-married aspect at the end of the document was pretty interesting as well. I wish she would have explained more about this desire and why. I can't help but wonder if she did ever marry Henry and what became of the money which she had managed to save. --Sara S<br />
<br />
'''What I found interesting about Sadie Frome's "Story of a Sweatshop girl" was her independence. From this account, one can assume she got some form of education (did she write this piece or did someone transcribe this for her?), and was conscious enough of her situation to save money. What I especially loved about this piece was her relationship with Henry. Even though he kept insisting that he wanted to get married, she still felt it was necessary to wait awhile, just for the sake of being more mature when they married. By her account, their relationship was well advanced that they could have gotten married and it would have been appropriate, but she still decided to hold off, but continue dating. The relationship Sadie and Henry had just seemed so modern to me!''' -Heather T.<br />
<br />
I thought that this was very interesting. She was very intelligent and independent and wanted to take advantage to everything that the New World had to offer. She did not want to settle by getting married, but rather continue to earn her own way. She bettered herself by going to night classes and she still went out at night after work to “get air” This piece was very different than most material you read from this era because you saw a positive outcome rather than the “I came to America and I work in a sweat shop for the rest of my life”. I loved this piece. –Kayle P<br />
<br />
'''Reading about Sadie Frowne, I was surprised at how nonchalantly she would speak about getting injured at work. “We all have accidents like that. Where the needle goes through the nail it makes a sore finger, or where it splinters a bone it does much harm. Sometimes a finger has to come off.”''' Other than her casual tone about injury, she reminded me of someone I would meet nowadays. Working, going to night school, shopping and hanging out with her boyfriend.--Emma C.<br />
<br />
What surprised me about this passage was how dry her tone was. When talking about the death of her mother and father and the injuries some workers sustained, she seemed to give off almost no emotion. I can't tell whether this was simply the way she talked or, as Heather suggested, her words were translated, making them appear less emotional. One thing you can tell from this passage is just how strong of a person she was. Even when times were horrible, she kept on pushing forward. I thought it was very interesting when she said a fortune teller told her she would one day be very rich and happy, and that is the reason she kept working so hard. ---Grace C.</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_13-14_Questions/Comments-327_11Week 13-14 Questions/Comments-327 112011-12-01T01:00:33Z<p>RTippett: /* Ella Gertrude Clanton Thomas, January 1865 */</p>
<hr />
<div>== Overarching or comparative questions ==<br />
<br />
<br />
== Louisa May Alcott, Hospital Sketches, 1862-1863 ==<br />
<br />
In Louisa May Alcott's description of being a Union nurse, it is apparent that women are new to the field of nursing, and even then, their definition of nursing is not what it is today. Alcott writes, "I find real pleasure in comforting, tending, and cheering these poor souls who seem to love me, to feel my sympathy though unspoken, and acknowledge my hearty good-will, in spite of the ignorance, awkwardness, and bashfulness which I cannot help showing in so new and trying a situation." Alcott's main role was to keep up the spirits of the men, not doing any actual medical aide. Furthermore, she describeds fulfilling these duties with awkwardness and bashfulness. This is likely because ladies were supposed to be in the home, and if they are out of the home they are certainly not supposed to be dealing with men they are not married to. --Clare O<br />
<br />
In Louisa May Alcott's account, I found it interesting to see the change in gender norms for women. While women were now allowed to work outside the house and in Alcott's case even encouraged, "Shall I stay, Mother?...No, go! and the Lord be with you!" (258). Her mother encouraged her to go and participate, eventhough she would have been hundreds of miles away, but at the same time, her duties while being a nurse, were still part of the expectation for women. She cooked, and cared for the wounded and sick in a "motherly" manner, she wrote letters for them rather than actually do any medical treatment. Even though women had similar tasks while being away from the house, they slightly improved the norms for women by getting society to see them as not just an asset to the household. --Aqsa Z.<br />
<br />
What makes Louisa May Alcott's ''Hospital Sketches'' so valuable to historians today is both the personal and detailed account she provides. Nursing during the Civil War is almost completely different from the modern conception of nursing and was more about bringing emotional comfort to the patients versus physical comfort. What is amazing about Alcott's job is the emotional strength she needed to complete her job effectively. Not many people, men or women, could handle a job which confronts death of a daily basis and the fact that she knew the risks she was putting herself in to do this job shows not only what a great person Alcott was, but how strong all nurses were at this time. --Heather T.<br />
<br />
== Mary Livermore, [Northern women on farm during war], 1890 -- Woloch and Major Problems readings. ==<br />
<br />
I rather enjoyed this reading. Mary describes her initial reaction of women in the fields "At first, it displeased me, and I turned away in aversion" (262) yet her curiosity got the best of her. When her carriage had to stop she approached these women and asked them about their work. Instead of completely ignoring and dismissing the women she instead questions them, getting first hand insight to why they would be involved in work for men. This made me think that even though she may not have approved at first, she probably understood and accepted the practice more. --Remy B.<br />
<br />
== Louticia Jackson’s letter in 1863 ==<br />
<br />
In Louticia Jackson's letter to her son, she mentions how she took care of one of her slaves, Willes. Eventhough we've learned that slaves are seen as property and therefore any punishment can't be too harsh because it would then effect the work of the investment. I found it really surprising the way she took care of Willes when he was sick "...he took the fever immediately after wchich lasted some 5 or 6 weeks in which time i attended him closely day and night, bathed and rubbed him with my own hands fearing it would not be faithfully done [otherwise]" (265). Instead of having another female slave take care of Willes, she took it upon herself to take care of him and bath him each night, with her hands. This is probably a rare case, but it was one that surprised me. --Aqsa Z.<br />
<br />
== Eva Jones to Mary Jones, her mother-in-law, 1865 ==<br />
<br />
<br />
== Accounts of former slaves, 1865-1937 ==<br />
<br />
<br />
== VA woman, recorded by abolitionist Laura Haviland in 1866 ==<br />
<br />
<br />
== Harriet Tubman, from her white female biographer, Sarah Bradford, 1886 ==<br />
<br />
<br />
== Clara Burdett, to notary in Union camp in KY, March 1865 ==<br />
<br />
<br />
== Fanny Berry, in Weevils in the Wheat, 1937 ==<br />
<br />
<br />
== Tennessee Woman, 1929 [TN Nanny] ==<br />
<br />
I think that this woman had to be strong throughout her life. She knew she was free but continued to stay for the children, her bond with them must have been great. The part of her story I found intriguing was that she used the power to "walk away" in stopping the children from being mistreated from their stepmother. The former master even knew that the children visited their old nanny after she left and gave her food, clothes and money, he must have known how important she was to his children. --Remy B.<br />
<br />
I agree with Remy that this Tennessee nanny was a very strong figure and it comes through in the text. When looking back on emancipation the common perception is of slaves getting out as quickly as possible from the horrors of living under their masters. This article defies all of that and shows a slave who not only had a strong connection with the family that owned her (minus the stepmom) but was willing to sacrifice her freedom for a time just to be with them. Through this a unique relationship is defined and is apparent when she talks back to her master and openly acknowledges she knows she is free without fear of repercussions. This is a unique point of view and insightful into the experience of newly found freedom. -- Rachel T.<br />
<br />
== Mary Anderson, NC ==<br />
<br />
<br />
== Katie Darling, in TX ==<br />
<br />
<br />
== Sarah and Lucy Chase, Teaching the Freedmen, 1866-1868 ==<br />
<br />
I really enjoyed these articles because these women existed as outliers in a nation where race is a decisive issue. I especially liked the end of the last letter by Sarah Chase to Mr. May "No matter how strict the rules, and wise and kind the teachers plans, for the comfort, and rights of the black scholar; the ''feeling'' of the whites expressd or not -- ''will'' keep the sensitive African away; though he would willingly bear cold, hunger, and whippings if need be--to 'get a little larning.' (280)" This expression of doubt by Sarah Chase bears a reflection of the tension of race relations in the south and other integrated areas. If I had to choose between feeding and clothing myself or attending college it really would not be a choice. One can talk about the importance of education until they're blue in the face, but basic necessities, including safety for these blacks, are ultimately more important. --Sara S. <br />
<br />
== Susie King Taylor, Reminiscences of My Life in Camp, 1902 ==<br />
<br />
<br />
== Ada Bacot, Confederate Nurse, 1862 ==<br />
<br />
I found Ada Bacot's comments on Two Wounded Yankees extremely interesting. She is a Confederate nurse, and yet she feels she has a duty to treat them. She describes them as human beings, something her male counterparts would likely gloss over and simply describe them as the enemy. But Ada feels pity, and although she doesn't like it, she helps the soldiers. This is likely due to the role of women as being caretakers and motherly. She continues to fill that role regardless of the color of the men's uniforms. --Clare O<br />
<br />
<br />
I completely agree with Clare on this. This document made me feel really empathetic towards the people fighting in the Civil War. It's easy to paint the picture of Southerners being barbaric slave owners and Northerners being too concerned with industrialization and profit to care about the lives of humans, but here it is a confederate woman who isn't fighting for slavery or against industrialization, but is fighting to keep dying men alive. "I can't help feeling pity for them, they are human beings. They are our enemys too, wounded and in our power. It will be hard to treat them as I do the other men but I know it is my duty. The heat is almost over powering. (202)" This makes the war human, and having been in Charlottesville for the summer months before, I can only imagine how awful the hospital smelled and felt especially without air-conditioning. --Sara S.<br />
<br />
Ada Bacot demonstrates the conflict of ideologies within war. It is not black and white for Bacot. She, a Confederate nurse, helps Yankees because she "cant help feeling pity for them, they are human beings." As she is supporting the Confederate forces, she is forced to take care of the "enemy." --Michelle M.<br />
<br />
== Maria Daly, 1862, Northerner in the South (New Orleans) ==<br />
<br />
Maria Daly seems to write about the war in a positive, patriotic light. In that sense, she is very much against the South. She describes, "Southern ladies and gentlemen...are very agreeable people with very finished and courtly manners, but they are a class utterly unsuited and antagonistic to the principles of out government." She sees the South as a tyranny. She also states how the women nurses and volunteers are a comfort to the men. However, I am confused by the last paragraph... - Michelle M.<br />
<br />
== Sarah Morgan, 1863, Teen diary ==<br />
<br />
Morgan's entry demonstrates the support some women gave to the war. She is very excited for the war and wants to join somehow. She thinks of all the ways she can support the Rebel cause with sewing and knitting. -- Michelle M.<br />
<br />
== Cornelia Hancock, Union Nurse, 1863 ==<br />
<br />
<br />
== Caroline Kirkland, 1863, defends Northern women’s support of Northern men ==<br />
<br />
<br />
== Ella Gertrude Clanton Thomas, January 1865 ==<br />
<br />
Ella Thomas's writing on life as a Southern woman in 1865 brings to life how devastating and traumatic the war really was in the south. Her fury stems from the unjust insanity at the hands of the Union army that is ruining her life as she knows it. She appears to be at the end of her rope with war and death stating," I lose faith in humanity when I see such efforts to sink the nobler better part of man's nature in an effort to exterminate the white race at the South in order to elevate the Negro race to a position which I doubt their ability to fill - The time will come when Southern women will be avenged." This is a deep quote and I believe it sets the tone for how most Southern women felt during and long after the war. In the first place most Southerners honestly did not see their actions towards slavery as being wrong and then then they are punished for it by having everything taken from them and destroyed. This undoubtedly would be a confusing and infuriating time for anyone in the South who had their lives completely destroyed. Thomas's writing reveals an intimate example of the tole that the war took on the South and helps to remind that Southerners were more than just wicked slave holders. --Rachel T.</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_13-14_Questions/Comments-327_11Week 13-14 Questions/Comments-327 112011-12-01T00:43:07Z<p>RTippett: /* Tennessee Woman, 1929 [TN Nanny] */</p>
<hr />
<div>== Overarching or comparative questions ==<br />
<br />
<br />
== Louisa May Alcott, Hospital Sketches, 1862-1863 ==<br />
<br />
In Louisa May Alcott's description of being a Union nurse, it is apparent that women are new to the field of nursing, and even then, their definition of nursing is not what it is today. Alcott writes, "I find real pleasure in comforting, tending, and cheering these poor souls who seem to love me, to feel my sympathy though unspoken, and acknowledge my hearty good-will, in spite of the ignorance, awkwardness, and bashfulness which I cannot help showing in so new and trying a situation." Alcott's main role was to keep up the spirits of the men, not doing any actual medical aide. Furthermore, she describeds fulfilling these duties with awkwardness and bashfulness. This is likely because ladies were supposed to be in the home, and if they are out of the home they are certainly not supposed to be dealing with men they are not married to. --Clare O<br />
<br />
In Louisa May Alcott's account, I found it interesting to see the change in gender norms for women. While women were now allowed to work outside the house and in Alcott's case even encouraged, "Shall I stay, Mother?...No, go! and the Lord be with you!" (258). Her mother encouraged her to go and participate, eventhough she would have been hundreds of miles away, but at the same time, her duties while being a nurse, were still part of the expectation for women. She cooked, and cared for the wounded and sick in a "motherly" manner, she wrote letters for them rather than actually do any medical treatment. Even though women had similar tasks while being away from the house, they slightly improved the norms for women by getting society to see them as not just an asset to the household. --Aqsa Z.<br />
<br />
== Mary Livermore, [Northern women on farm during war], 1890 -- Woloch and Major Problems readings. ==<br />
<br />
I rather enjoyed this reading. Mary describes her initial reaction of women in the fields "At first, it displeased me, and I turned away in aversion" (262) yet her curiosity got the best of her. When her carriage had to stop she approached these women and asked them about their work. Instead of completely ignoring and dismissing the women she instead questions them, getting first hand insight to why they would be involved in work for men. This made me think that even though she may not have approved at first, she probably understood and accepted the practice more. --Remy B.<br />
<br />
== Louticia Jackson’s letter in 1863 ==<br />
<br />
In Louticia Jackson's letter to her son, she mentions how she took care of one of her slaves, Willes. Eventhough we've learned that slaves are seen as property and therefore any punishment can't be too harsh because it would then effect the work of the investment. I found it really surprising the way she took care of Willes when he was sick "...he took the fever immediately after wchich lasted some 5 or 6 weeks in which time i attended him closely day and night, bathed and rubbed him with my own hands fearing it would not be faithfully done [otherwise]" (265). Instead of having another female slave take care of Willes, she took it upon herself to take care of him and bath him each night, with her hands. This is probably a rare case, but it was one that surprised me. --Aqsa Z.<br />
<br />
== Eva Jones to Mary Jones, her mother-in-law, 1865 ==<br />
<br />
<br />
== Accounts of former slaves, 1865-1937 ==<br />
<br />
<br />
== VA woman, recorded by abolitionist Laura Haviland in 1866 ==<br />
<br />
<br />
== Harriet Tubman, from her white female biographer, Sarah Bradford, 1886 ==<br />
<br />
<br />
== Clara Burdett, to notary in Union camp in KY, March 1865 ==<br />
<br />
<br />
== Fanny Berry, in Weevils in the Wheat, 1937 ==<br />
<br />
<br />
== Tennessee Woman, 1929 [TN Nanny] ==<br />
<br />
I think that this woman had to be strong throughout her life. She knew she was free but continued to stay for the children, her bond with them must have been great. The part of her story I found intriguing was that she used the power to "walk away" in stopping the children from being mistreated from their stepmother. The former master even knew that the children visited their old nanny after she left and gave her food, clothes and money, he must have known how important she was to his children. --Remy B.<br />
<br />
I agree with Remy that this Tennessee nanny was a very strong figure and it comes through in the text. When looking back on emancipation the common perception is of slaves getting out as quickly as possible from the horrors of living under their masters. This article defies all of that and shows a slave who not only had a strong connection with the family that owned her (minus the stepmom) but was willing to sacrifice her freedom for a time just to be with them. Through this a unique relationship is defined and is apparent when she talks back to her master and openly acknowledges she knows she is free without fear of repercussions. This is a unique point of view and insightful into the experience of newly found freedom. -- Rachel T.<br />
<br />
== Mary Anderson, NC ==<br />
<br />
<br />
== Katie Darling, in TX ==<br />
<br />
<br />
== Sarah and Lucy Chase, Teaching the Freedmen, 1866-1868 ==<br />
<br />
I really enjoyed these articles because these women existed as outliers in a nation where race is a decisive issue. I especially liked the end of the last letter by Sarah Chase to Mr. May "No matter how strict the rules, and wise and kind the teachers plans, for the comfort, and rights of the black scholar; the ''feeling'' of the whites expressd or not -- ''will'' keep the sensitive African away; though he would willingly bear cold, hunger, and whippings if need be--to 'get a little larning.' (280)" This expression of doubt by Sarah Chase bears a reflection of the tension of race relations in the south and other integrated areas. If I had to choose between feeding and clothing myself or attending college it really would not be a choice. One can talk about the importance of education until they're blue in the face, but basic necessities, including safety for these blacks, are ultimately more important. --Sara S. <br />
<br />
== Susie King Taylor, Reminiscences of My Life in Camp, 1902 ==<br />
<br />
<br />
== Ada Bacot, Confederate Nurse, 1862 ==<br />
<br />
I found Ada Bacot's comments on Two Wounded Yankees extremely interesting. She is a Confederate nurse, and yet she feels she has a duty to treat them. She describes them as human beings, something her male counterparts would likely gloss over and simply describe them as the enemy. But Ada feels pity, and although she doesn't like it, she helps the soldiers. This is likely due to the role of women as being caretakers and motherly. She continues to fill that role regardless of the color of the men's uniforms. --Clare O<br />
<br />
<br />
I completely agree with Clare on this. This document made me feel really empathetic towards the people fighting in the Civil War. It's easy to paint the picture of Southerners being barbaric slave owners and Northerners being too concerned with industrialization and profit to care about the lives of humans, but here it is a confederate woman who isn't fighting for slavery or against industrialization, but is fighting to keep dying men alive. "I can't help feeling pity for them, they are human beings. They are our enemys too, wounded and in our power. It will be hard to treat them as I do the other men but I know it is my duty. The heat is almost over powering. (202)" This makes the war human, and having been in Charlottesville for the summer months before, I can only imagine how awful the hospital smelled and felt especially without air-conditioning. --Sara S.<br />
<br />
Ada Bacot demonstrates the conflict of ideologies within war. It is not black and white for Bacot. She, a Confederate nurse, helps Yankees because she "cant help feeling pity for them, they are human beings." As she is supporting the Confederate forces, she is forced to take care of the "enemy." --Michelle M.<br />
<br />
== Maria Daly, 1862, Northerner in the South (New Orleans) ==<br />
<br />
Maria Daly seems to write about the war in a positive, patriotic light. In that sense, she is very much against the South. She describes, "Southern ladies and gentlemen...are very agreeable people with very finished and courtly manners, but they are a class utterly unsuited and antagonistic to the principles of out government." She sees the South as a tyranny. She also states how the women nurses and volunteers are a comfort to the men. However, I am confused by the last paragraph... - Michelle M.<br />
<br />
== Sarah Morgan, 1863, Teen diary ==<br />
<br />
Morgan's entry demonstrates the support some women gave to the war. She is very excited for the war and wants to join somehow. She thinks of all the ways she can support the Rebel cause with sewing and knitting. -- Michelle M.<br />
<br />
== Cornelia Hancock, Union Nurse, 1863 ==<br />
<br />
<br />
== Caroline Kirkland, 1863, defends Northern women’s support of Northern men ==<br />
<br />
<br />
== Ella Gertrude Clanton Thomas, January 1865 ==</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_12_Questions/Comments-327_11Week 12 Questions/Comments-327 112011-11-17T01:44:51Z<p>RTippett: /* Lucy Stone (and Henry Blackwell)’s Marriage Protest, 1855 */</p>
<hr />
<div>== Comparative source questions ==<br />
<br />
Most (all) of these women are Christian and from the North. They condemn the South for having slavery, but I wonder if they see unfair employment, negative stereotypes, and racism in the North as a problem. --Michelle M.<br />
<br />
== The Advocate of Moral Reform, 1838 ==<br />
<br />
<br />
== Maria Stewart, 1831, “O, Ye Daughters of Africa, Awake!” in the Liberator. ==<br />
<br />
"It is the blood of our fathers, and the tears of our brethren that have enriched your soils. AND WE CLAIM OUR RIGHTS." (237) These last few lines stuck out to me. It is one of the strongest arguements I think blacks could have made when it came to being members and citizens of this country. Stewart also mentions how African daughters are being cheated when they do not have the means to be educated and are never given the opportunity. This was a very strong piece, and having been written by a woman, makes it more significant.<br />
---Aqsa Z.<br />
<br />
== Letter to Liberator from Andover Female Antislavery Society, 1836 ==<br />
<br />
In A Letter to the Liberator by the Andover Female Antislavery Society, I thought it was interesting in the way the women use religious rhetoric compared to womens role in religion in the past. For example, the assert that "God never mad [women] to be inactive-- nor in all cases to follow in the wake of man." Furthermore, they state that they believe "God gave woman a heart to feel-- an eye to weep-- a hand to work-- a tongue to speak." Not very long before this time, women were absolutely expected to 'follow' man and were expected to be silent in church. Women's new role as moral pillar of the family certainly aided this, as the women state they "will do a Christian woman's duty." --Clare O.<br />
<br />
The second to last paragraph on pg. 238 reminds me of how the slave owners/masters used Christianity to reiterate that slavery was in fact encouraged by God. Mary P. Abbott does an amazing job defending her view that slavery is condemned by God and Christianity. She goes onto say how slavery goes against everything God says when it comes to marriages, family, equality. This piece was very empowering and had every argument it needed for women, blacks, and slaves in general. --Aqsa Z.<br />
<br />
== Sarah Grimke’s response to the Mass Clergy, 1837 ==<br />
<br />
== Declaration of Sentiments at Seneca Falls, 1848 (written by Elizabeth Cady Stanton) ==<br />
<br />
It mentions that of the 300 participants over the two day meeting, that 40 of them were wen. Being that the convention was to discuss the social, civil and religious rights of women, how common/uncommon is it to have that many men in attendance? - Matt<br />
<br />
What I love about this document is the fact that Stanton took inspiration for this document from the Declaration of Independence. When they held this convention in Seneca Falls NY, these women really were declaring independence for women from society and the subservience they were put under. Although it would take over fifty years for women to obtain the vote, this document still acted as an outline for what women wanted to accomplish with liberation. These women were truly exceptional and forward-thinking for the time they lived in! -Heather T.<br />
<br />
== Lucy Stone (and Henry Blackwell)’s Marriage Protest, 1855 ==<br />
<br />
I really enjoyed the insight which this document offered to us. In the introduction it states that "Stone kept her name, refused to 'obey' and challenged the system of coveture." Although this protest by her and her husband has done nothing significant (women still take their husbands name, many religious ceremonies still discuss obedience of the wife, etc) in the overall societal impact of marriage, it was shocking to read that women didn't take their husbands name in 1855! And that her husband was in on the protest! I know this doesn't offer much into the lives of average American wives, but it surprised me to say the very least. --Sara S.<br />
<br />
I agree with Sara that it was really suprising that women did not take their husbands names during this time period. I wonder why it was common for women not to do so? You would think in a patriarchal society that men would demand that their wives take their name, so that they could reaffirm their manhood or hold power over their wives in this way.--Catherine K.<br />
<br />
I was really surprised when I read this document. I agree that it was nice to see the woman "protest" taking her husband's name but that was the very minimum that she was protesting. The document also goes on to state that she had a problem with her husband having “custody of the wife’s person.” and the control of the children. So while the main thing that is taken away from this her not wanting to take the name, I think that it was much bigger. –Kayle P<br />
<br />
After reading this I feel like Stone and Blackwell really embraced the free and equal lifestyle that they demonstrated through their abolitionist protest. Like many of the women in the Jeffrey's article this one demonstrates the full extent of equality women were able to obtain during this time. It also shows the changing mindset of men as Blackwell encouraged and agreed with all of this which for many men would be seen as a hit on their identity as a man. Although, this example is an extreme it shows the possibilities for women that Jeffreys discussed. -- Rachel T.<br />
<br />
== Sojourner Truth (Isabella Van Wagener), 1851 (Ohio Convention). ==<br />
<br />
I found this very inspiring. She was not trying to be eloquent or fancy. She was simply speaking about her experiences and how they had changed her life. I think that it made the speech more power telling the audience what she had accomplished being a slave rather than trying to convince them why women should be given the right to vote. –Kayle P<br />
<br />
== Isablle Graham and Society for Relief of Poor Widows, 1806 ==<br />
<br />
The idea of a middle class is apparent in the document "Mrs. Isabella Graham Addresses Members of the Society for the Relief of Poor Widows with Small Children, April 1800, and Their Daughters (Volunteer Teachers), April 1806." Graham discusses the comforts that the members of the society enjoy, such as dwellings, fires, and parties, while the poor widows have no comforts whatsoever. One of the most important aspects of the idea of the middle class to women is their new ability to help others due to their privileged status. This document is an excellent example of this emerging charity. --Clare O.<br />
<br />
<br />
== Anti-Slavery Convention of American Women, 1837 ==<br />
<br />
The convention is very religious. There is always scripture and prayer. Also, most of the arguments focus around religious reasons to end slavery. This religious factor probably came to the abolitionist movement because it was dominated by women. In class we discussed women as more moral than men and more involved in the Church. --Michelle M.<br />
<br />
== American Female Reform Society Warns Mothers of “Solitary Vice”, 1839 ==<br />
<br />
<br />
== 1848, Elizabeth McClintock and Elizabeth Cady Stanton defend the Declaration of Sentiments and the 1848 convention ==<br />
<br />
<br />
== Sarah Josepha Hale, Editor of ''Godey's Lady's Book,'' Praises Women's Indirect Political Influence, 1852 ==<br />
<br />
Even though it was short, this document was insightful because of the last sentence of it "This is the way American women should vote, namely, by influencing rightly the votes of men." This sentence implies a sort of power which women have over their husbands within their household and I have to wonder to the extent which this so-called power manifested itself. Sure, persuasion is powerful, but not having control of one's finances or lifestyle cannot be construed as power. --Sara S.<br />
<br />
I wonder if men felt women had this much power over their vote? I doubt it because women were not given the vote because men thought women could not think for themselves. This document shows that some women, actually, think men cannot think for themselves when voting. -- Michelle M.<br />
<br />
== Julie Roy Jeffrey, “Ordinary Women in the Antislavery Movement,” in the Introduction to The Great Silent Army of Abolitionism: Ordinary Women in the Anti-slavery Movement, 1998. ==<br />
<br />
Jeffrey's essay really brings to light an overlooked side effect of the abolitionist movement, the movement towards more self empowered women. When thinking about the anti-slavery, the focus is always on white people who saw the injustices in slavery and spoke out against it but Jeffrey's goes beyond that to illuminate the complexities of the movement. As the anti-slavery movement was unpopular in comparison to other social movements of the time woman faced a fair amount of adversity that only helped to build their abilities to control the public sphere. The women who participated in this movement were forced to gain the ability to forcefully argue their opinion in order to gain respect that then translated into how they viewed their own lives and the gendered roles they served. Is it fair to assume that the social implications for women during the anti-slavery movement were just as great as the cause they supported? --Rachel T.<br />
<br />
== Nancy Isenberg’s “Women’s Rights and the Politics of Church and State in Antebellum America,” (1998) ==<br />
<br />
<br />
== Shirley Yee, “Free Black Women in the Abolitionist Movement,” in Black Women Abolitionists: A Study in Activism, 1828-1860, (1992). ==</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_12_Questions/Comments-327_11Week 12 Questions/Comments-327 112011-11-17T01:23:31Z<p>RTippett: /* Julie Roy Jeffrey, “Ordinary Women in the Antislavery Movement,” in the Introduction to The Great Silent Army of Abolitionism: Ordinary Women in the Anti-slavery Movement, 1998. */</p>
<hr />
<div>== Comparative source questions ==<br />
<br />
<br />
== The Advocate of Moral Reform, 1838 ==<br />
<br />
<br />
== Maria Stewart, 1831, “O, Ye Daughters of Africa, Awake!” in the Liberator. ==<br />
<br />
"It is the blood of our fathers, and the tears of our brethren that have enriched your soils. AND WE CLAIM OUR RIGHTS." (237) These last few lines stuck out to me. It is one of the strongest arguements I think blacks could have made when it came to being members and citizens of this country. Stewart also mentions how African daughters are being cheated when they do not have the means to be educated and are never given the opportunity. This was a very strong piece, and having been written by a woman, makes it more significant.<br />
---Aqsa Z.<br />
<br />
== Letter to Liberator from Andover Female Antislavery Society, 1836 ==<br />
<br />
In A Letter to the Liberator by the Andover Female Antislavery Society, I thought it was interesting in the way the women use religious rhetoric compared to womens role in religion in the past. For example, the assert that "God never mad [women] to be inactive-- nor in all cases to follow in the wake of man." Furthermore, they state that they believe "God gave woman a heart to feel-- an eye to weep-- a hand to work-- a tongue to speak." Not very long before this time, women were absolutely expected to 'follow' man and were expected to be silent in church. Women's new role as moral pillar of the family certainly aided this, as the women state they "will do a Christian woman's duty." --Clare O.<br />
<br />
The second to last paragraph on pg. 238 reminds me of how the slave owners/masters used Christianity to reiterate that slavery was in fact encouraged by God. Mary P. Abbott does an amazing job defending her view that slavery is condemned by God and Christianity. She goes onto say how slavery goes against everything God says when it comes to marriages, family, equality. This piece was very empowering and had every argument it needed for women, blacks, and slaves in general. --Aqsa Z.<br />
<br />
== Sarah Grimke’s response to the Mass Clergy, 1837 ==<br />
<br />
== Declaration of Sentiments at Seneca Falls, 1848 (written by Elizabeth Cady Stanton) ==<br />
<br />
It mentions that of the 300 participants over the two day meeting, that 40 of them were wen. Being that the convention was to discuss the social, civil and religious rights of women, how common/uncommon is it to have that many men in attendance? - Matt<br />
<br />
What I love about this document is the fact that Stanton took inspiration for this document from the Declaration of Independence. When they held this convention in Seneca Falls NY, these women really were declaring independence for women from society and the subservience they were put under. Although it would take over fifty years for women to obtain the vote, this document still acted as an outline for what women wanted to accomplish with liberation. These women were truly exceptional and forward-thinking for the time they lived in! -Heather T.<br />
<br />
== Lucy Stone (and Henry Blackwell)’s Marriage Protest, 1855 ==<br />
<br />
I really enjoyed the insight which this document offered to us. In the introduction it states that "Stone kept her name, refused to 'obey' and challenged the system of coveture." Although this protest by her and her husband has done nothing significant (women still take their husbands name, many religious ceremonies still discuss obedience of the wife, etc) in the overall societal impact of marriage, it was shocking to read that women didn't take their husbands name in 1855! And that her husband was in on the protest! I know this doesn't offer much into the lives of average American wives, but it surprised me to say the very least. --Sara S.<br />
<br />
I agree with Sara that it was really suprising that women did not take their husbands names during this time period. I wonder why it was common for women not to do so? You would think in a patriarchal society that men would demand that their wives take their name, so that they could reaffirm their manhood or hold power over their wives in this way.--Catherine K.<br />
<br />
== Sojourner Truth (Isabella Van Wagener), 1851 (Ohio Convention). ==<br />
<br />
<br />
== Isablle Graham and Society for Relief of Poor Widows, 1806 ==<br />
<br />
The idea of a middle class is apparent in the document "Mrs. Isabella Graham Addresses Members of the Society for the Relief of Poor Widows with Small Children, April 1800, and Their Daughters (Volunteer Teachers), April 1806." Graham discusses the comforts that the members of the society enjoy, such as dwellings, fires, and parties, while the poor widows have no comforts whatsoever. One of the most important aspects of the idea of the middle class to women is their new ability to help others due to their privileged status. This document is an excellent example of this emerging charity. --Clare O.<br />
<br />
<br />
== Anti-Slavery Convention of American Women, 1837 ==<br />
<br />
The convention is very religious. There is always scripture and prayer. Also, most of the arguments focus around religious reasons to end slavery. This religious factor probably came to the abolitionist movement because it was dominated by women. In class we discussed women as more moral than men and more involved in the Church. --Michelle M.<br />
<br />
== American Female Reform Society Warns Mothers of “Solitary Vice”, 1839 ==<br />
<br />
<br />
== 1848, Elizabeth McClintock and Elizabeth Cady Stanton defend the Declaration of Sentiments and the 1848 convention ==<br />
<br />
<br />
== Sarah Josepha Hale, Editor of ''Godey's Lady's Book,'' Praises Women's Indirect Political Influence, 1852 ==<br />
<br />
Even though it was short, this document was insightful because of the last sentence of it "This is the way American women should vote, namely, by influencing rightly the votes of men." This sentence implies a sort of power which women have over their husbands within their household and I have to wonder to the extent which this so-called power manifested itself. Sure, persuasion is powerful, but not having control of one's finances or lifestyle cannot be construed as power. --Sara S.<br />
<br />
I wonder if men felt women had this much power over their vote? I doubt it because women were not given the vote because men thought women could not think for themselves. This document shows that some women, actually, think men cannot think for themselves when voting. -- Michelle M.<br />
<br />
== Julie Roy Jeffrey, “Ordinary Women in the Antislavery Movement,” in the Introduction to The Great Silent Army of Abolitionism: Ordinary Women in the Anti-slavery Movement, 1998. ==<br />
<br />
Jeffrey's essay really brings to light an overlooked side effect of the abolitionist movement, the movement towards more self empowered women. When thinking about the anti-slavery, the focus is always on white people who saw the injustices in slavery and spoke out against it but Jeffrey's goes beyond that to illuminate the complexities of the movement. As the anti-slavery movement was unpopular in comparison to other social movements of the time woman faced a fair amount of adversity that only helped to build their abilities to control the public sphere. The women who participated in this movement were forced to gain the ability to forcefully argue their opinion in order to gain respect that then translated into how they viewed their own lives and the gendered roles they served. Is it fair to assume that the social implications for women during the anti-slavery movement were just as great as the cause they supported? --Rachel T.<br />
<br />
== Nancy Isenberg’s “Women’s Rights and the Politics of Church and State in Antebellum America,” (1998) ==<br />
<br />
<br />
== Shirley Yee, “Free Black Women in the Abolitionist Movement,” in Black Women Abolitionists: A Study in Activism, 1828-1860, (1992). ==</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_11_Questions/Comments-327_11Week 11 Questions/Comments-327 112011-11-09T01:25:03Z<p>RTippett: /* Xin Jin's Contract, San Francisco, 1886 */</p>
<hr />
<div>For Irish families, such as the Conway's, having a family member make the voyage to America was incredibly difficult. The likelihood of that family member returning to Ireland was very low. Mary Ann Sadlier describes this sentiment vividly by saying her family "felt at the moment as if they had left Bessy in the churchyard clay," likening Bessy's voyage to America to being like her death. This separation was not easy for Bessy or other Irish women for that matter. Perhaps this is why when Bessy arrived in New York, her "comrade-girls" assured her they were happy to see her and kind to her. These women want to try and form bonds with each other since they are all in similar situations. -- Clare O. <br />
<br />
<br />
== Xin Jin's Contract, San Francisco, 1886==<br />
<br />
When reading the Bills of Sale of Chinese Prostitutes, I was surprised by how standard they are. All work for about four years, are paid no wages, and there is no interest on the money. Furthermore, extended periods of sickness add a month to the service. What I thought was most surprising was that the Chinese prostitutes all are contracted with other Chinese people. I had assumed they would be contracted to American people. I wonder why some Chinese did well enough to contract prostitutes while others did poor enough to have to work as prostitutes. --Clare O.<br />
<br />
I actually had a problem with the introduction to this article. It talks about women existing as prostitutes but does not acknowledge why these women were there as prostitutes. This was NOT like the prostitution of white society. First, there were laws prohibiting all asians, but particularly women (who to the whites were of NO use but sexuality). Secondly, It was forbidden for these asian men to fraternize with women who were not asian. Their numbers were not as high as that of blacks in the south so disobeying this law was not common and was severely punishable. The existence of prostitution had nothing to do with one being well-off enough to contract a woman to be a prositute, but had more do to with the fact that these women had to be brought in illegally due to American immigration laws and cost a lot of time and money to do so. It is not mentioned in the introduction to this paragraph and is put immediately after a document about white prostitutes and i feel this is in bad taste. The hardships of Asians in America even until the end of the 1900's are not that easily comparable to the hardships of those who could "pass" as english. --Sara S<br />
<br />
In reading the XIn Jin article what stood out is the fact that 28% of Chinese women were involved in prostitution during this period. Even though this is a significant number it goes against the stereotype of early Chinese immigrants where its assumed that the minimal number of women who did live in the US where all there as prostitutes. It is my guess that the lives these woman were forced to live is what stands out when viewing chinese females in this region. However, I found the experience to Xin Jin to be very similar to the women described in the New York Prostitutes reading where once again men are controlling the sexual lives of these women. Forced into a life where sexual favors are their only means of survival helps to solidify to men and non immigrant women that these immigrant females were inferior in every way. Is that negative stereotype still carried on to todays view of early Chinese immigration, where admittedly I even viewed the majority of these women, to be just prostitutes? -- Rachel T.<br />
<br />
== New York Prositutes by William Sanger, 1858==<br />
"'When a woman drinks she is lost.' It will be conceded that the habit of intoxication in woman, if not an indication of actual depravity or vice, is a sure precursor of it, for drunkenness and debauchery are inspearable companions, one almost invariably following the other." page 290. I choose this quote to exemplify this document for a couple of reasons. 1. it is actually funny to think about how alcohol was viewed as this causer of evil, not as though the person was evil and alcohol just allowed them to be evil. 2. Because it does not mention the debauchery of men while they drink and is only concerned with women's behavior when the entire prohbition and temperance movement sprung out of woman's desire for men to stop drinking away all of the family's money, sleeping with prostitutes and beating there wives when drunk. 3. I think the sympathy which the doctor had to these prostitutes is remarkable for the time period in which it existed. --Sara S.<br />
<br />
This reading exemplifies the other side of the budding female independence that was taking shape during the rise of factories and cities. With previous readings it appeared that by young women stepping outside of the home to work in factories was a viable way for them to financially support themselves until marriage. Here the opposite of that is examined where women attempt to go out in the world but then struggle to survive and thus have to degrade themselves in order to live. With almost every case the reasoning concludes with mans shortcomings as a provider and caretaker for the woman, demonstrating that this view of the independent factory girl was far from being economically stable. Like Sara I found it unique that the doctor showed sympathy towards these girls, yet even with prostitution being a massive issue was there no one else in a position of authority who cared enough to try and help out? Or was the stigma that existed in regards to immigrants standing in the way of "Christianly" behavior to save them? -- Rachel T.</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_11_Questions/Comments-327_11Week 11 Questions/Comments-327 112011-11-09T01:12:05Z<p>RTippett: /* New York Prositutes by William Sanger, 1858 */</p>
<hr />
<div>For Irish families, such as the Conway's, having a family member make the voyage to America was incredibly difficult. The likelihood of that family member returning to Ireland was very low. Mary Ann Sadlier describes this sentiment vividly by saying her family "felt at the moment as if they had left Bessy in the churchyard clay," likening Bessy's voyage to America to being like her death. This separation was not easy for Bessy or other Irish women for that matter. Perhaps this is why when Bessy arrived in New York, her "comrade-girls" assured her they were happy to see her and kind to her. These women want to try and form bonds with each other since they are all in similar situations. -- Clare O. <br />
<br />
<br />
== Xin Jin's Contract, San Francisco, 1886==<br />
<br />
When reading the Bills of Sale of Chinese Prostitutes, I was surprised by how standard they are. All work for about four years, are paid no wages, and there is no interest on the money. Furthermore, extended periods of sickness add a month to the service. What I thought was most surprising was that the Chinese prostitutes all are contracted with other Chinese people. I had assumed they would be contracted to American people. I wonder why some Chinese did well enough to contract prostitutes while others did poor enough to have to work as prostitutes. --Clare O.<br />
<br />
I actually had a problem with the introduction to this article. It talks about women existing as prostitutes but does not acknowledge why these women were there as prostitutes. This was NOT like the prostitution of white society. First, there were laws prohibiting all asians, but particularly women (who to the whites were of NO use but sexuality). Secondly, It was forbidden for these asian men to fraternize with women who were not asian. Their numbers were not as high as that of blacks in the south so disobeying this law was not common and was severely punishable. The existence of prostitution had nothing to do with one being well-off enough to contract a woman to be a prositute, but had more do to with the fact that these women had to be brought in illegally due to American immigration laws and cost a lot of time and money to do so. It is not mentioned in the introduction to this paragraph and is put immediately after a document about white prostitutes and i feel this is in bad taste. The hardships of Asians in America even until the end of the 1900's are not that easily comparable to the hardships of those who could "pass" as english. --Sara S<br />
<br />
== New York Prositutes by William Sanger, 1858==<br />
"'When a woman drinks she is lost.' It will be conceded that the habit of intoxication in woman, if not an indication of actual depravity or vice, is a sure precursor of it, for drunkenness and debauchery are inspearable companions, one almost invariably following the other." page 290. I choose this quote to exemplify this document for a couple of reasons. 1. it is actually funny to think about how alcohol was viewed as this causer of evil, not as though the person was evil and alcohol just allowed them to be evil. 2. Because it does not mention the debauchery of men while they drink and is only concerned with women's behavior when the entire prohbition and temperance movement sprung out of woman's desire for men to stop drinking away all of the family's money, sleeping with prostitutes and beating there wives when drunk. 3. I think the sympathy which the doctor had to these prostitutes is remarkable for the time period in which it existed. --Sara S.<br />
<br />
This reading exemplifies the other side of the budding female independence that was taking shape during the rise of factories and cities. With previous readings it appeared that by young women stepping outside of the home to work in factories was a viable way for them to financially support themselves until marriage. Here the opposite of that is examined where women attempt to go out in the world but then struggle to survive and thus have to degrade themselves in order to live. With almost every case the reasoning concludes with mans shortcomings as a provider and caretaker for the woman, demonstrating that this view of the independent factory girl was far from being economically stable. Like Sara I found it unique that the doctor showed sympathy towards these girls, yet even with prostitution being a massive issue was there no one else in a position of authority who cared enough to try and help out? Or was the stigma that existed in regards to immigrants standing in the way of "Christianly" behavior to save them? -- Rachel T.</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_10_Questions/Comments-327_11Week 10 Questions/Comments-327 112011-11-09T00:32:57Z<p>RTippett: /* Sarah Haynesworth Gayle, “An Alabama Diary,” 1828, 1833 */</p>
<hr />
<div>== Sarah Haynesworth Gayle, “An Alabama Diary,” 1828, 1833 ==<br />
<br />
We talk about how a lot of women's history comes from sources written by men. Therefore, it makes sense for African American sources to come form white owners or other white people. Gayle's diary is a perfect example. Even though she is mostly writing about her experiences, she does describe events and relationships with her slaves. Also, this source provides information not on only about African Americans but on the relationships with mistresses, who they most likely interacted the most. -- Michelle M.<br />
<br />
While we have talked many times in class about the acceptance of separation between men and women who are no longer happily married, it never seemed real. I was quite intrigued then when I saw in Sarah Haynesworth Gayle diary entry for "Monday 6th July 1835" that "Mr. and Mrs. Matheson have parted." It really brought out the fact that this did actually happen. --Jennifer S.<br />
<br />
What this text really drove home for me was how commonplace slavery was in the lives of Southerners by the 1820s and '30s. While she makes little quips about her relations with her slaves, these comments are thrown in with her everyday happenings. It also reaffirms that slave resistance was also another common aspect of the relationship between slaves and their owners as evidenced by Sarah's last entry where she comments on how difficult it is for her to control them. -- Heather T.<br />
<br />
I found the back and forth of Gayle's diary to be very telling of the environment in which slave owners were raised in a way that seems to oppose human relationships. It is clear that Gayle views her slaves as property but also provides comments that appear that she has a deeper emotional connection with them than southern society would allow for. However it appears that she doesn't recognize this connection she has with them as she also comments on how she wants to live up to the standards of slave ownership set by her parents. Could it be possible that the world in which people in the south lived totally removed their human compassion? --Rachel T.<br />
<br />
== Mary Boykin Chestnut’s diary, 1861 ==<br />
<br />
This is an important source because it shows a woman who is part of a large slave-holding family realizing the atrocity of the slave system. One particularly important realization is that "Men and women are punished when their masters and mistresses are brutes and not when they do wrong..." This notion is related to that of "The Cruel Mistress," in which the mistress would punish at her own whim regardless of whether the slaves had erred. Regardless of this insight, Chesnut still closes with "my countrywomen are as pure as angels - tho surrounded by another race who are -- the social evil!" It seems that Chesnut believes the institution of slavery is wrong but not the idea of racism. --Clare O.<br />
<br />
What is Mary Chesnut referring to when she mentions a car? Is it a carriage? Or a train car? Also, who is she referring to when she says "tho surrounded by another race who are--the social evil!" Is it the slaves? Or the men? --Jennifer S.<br />
<br />
I agree with Clare, it is important (and quite refreshing) to take note that some whites in the south did think slavery was morally wrong. I think this is one of my favorite sources because not only does she discuss the wrong in the men, but also of the women. She mentions how the men and women do wrong, but go unpunished. She says, "...every lady tells you who is the father of all the Mulatto children in every body's house hold, but those in her own, she seems to think drop from the clouds or pretends so to think..." (222). She acknowledges the faults of both men and women in her society but concludes with her claiming her gratefulness for her country women. But I am a bit confused of who those country women are if they are not the ones she complains about earlier? --Aqsa Z.<br />
<br />
== Rose Williams’s Story in the Federal Writers’ Project Interviews, 1941. ==<br />
<br />
Of all our readings this week, I think this is the one I'm going to be thinking about the longest. The contents were no shock to me; I've taken African American history classes and the substance of Rose Williams' life is a pretty familiar story. It felt different, though, to hear it from the source. The part which really got under my skin was at the end, when she talks about deciding never to marry because "once was enough". Being forced into something her master wanted to call a relationship, but which was only a well-organized rape, would be enough to put anybody off of the idea of marriage, but it still seems particularly sad to me because of how many ways her life might have been different if this had not happened. She also never says whether she had children, as her master wanted, and I wonder how that affected her life, as well. --Rebecca W.<br />
<br />
This story really captivated me. I was surprised that Rufus stayed away at night when Rose would tell him she didn't want to have relations with him. I know there is still some modesty and respect between the slaves no matter how much of a "bully" rufus was, but that really struck out to me. It was heartbreaking to know she never got married or ever wanted any other relation with a man because like Rebecca said, one time was enough. It was also surprising that from what we know from this account, Master Hawkins never had relations with Rose either to have more slave children, but instead put two slaves together and gave them a "home". Obviously, it is not the best situation, but out of the cases of master-slave rape that we have studied, this sadly seems to be of somewhat better treatment than those. -- Aqsa Z.<br />
<br />
== Lucinda, a free woman, requests reenslavement, 1813 ==<br />
<br />
<br />
== Connecticut woman asks other free black women to sign anti-slavery petitions, 1839 ==<br />
<br />
<br />
== Mary Still, black abolitionist, along with other Philadelphia free women, forms “Female Publication Society” to promote the moral uplift of free and slave African Americans, 1861 ==<br />
<br />
I find it interesting that Still follows the narrative of slaves being wicked and ignorant - isn't that what the masters said to justify slavery? (And explain mistakes made by slaves.) I can't really tell how she thinks that the moral state of slaves and the institution of slavery are linked. Would slaves (or even many free blacks) have access to a publication like the Christian Recorder anyway? --Katie C.<br />
<br />
== Mrs. Virginia Hayes Shepherd’s memories, 1937 ==<br />
<br />
<br />
== Thelma Jennings, “Sexual Exploitation of African American Slave Women,” 1990 ==<br />
<br />
There were so many disturbing things in this article that it's hard to know where to start. I guess one thing I found particularly striking was the general ignorance about health - it's okay to beat a pregnant woman as long as you dig a hole for her stomach first? Did they really think that did anything at all to protect the fetus? I was also really surprised by the frequent use of the word "breeders." Was that how slave women would have referred to themselves, or how whites would have referred to them, or was that a later term? -- Katie C.<br />
<br />
Thelma Jenning's article really had me thinking about how often an occurrence Master and Slave produced children were. I automatically thought about Thomas Jefferson and Sally Hemming's and the result of their children (never sold and easily escaped). I never realized, however, the issue that was slave breeding. It makes (unfortunate) sense that it occurred because of the economics behind it, but even though this practice was not reportedly common, I wonder how often it really occurred. I also wonder when this practice was actually started, did it come out of the line of thought which included livestock breeding? Or was eugenics really being put into practice?-- Heather T.<br />
<br />
== "A Reply to Harriet Beecher Stowe" Louisa S. Cheeves McCord, 1853 ==<br />
<br />
I thought this document was enlightening and so interesting. True, she was writing things that by today's standards are offensive and politically incorrect, but this is what primary sources offer to us, someone who isn't ashamed to admit their beliefs. I want to offer a quote from the reading "To Conclude. We have undertaken the defence of slavery in no temporizing vein. We do NOT say it is a necessary evil. We do NOT allow that it is a temporary make-shift to choke the course of Providence for man's convenience. It is NOT 'a sorrow and a wrong to be lived down.' We proclaim it, on the contrary, a Godlike dispensation, a providential caring for the weak, and a refuge for the portionless." (page 219). Understanding this statement helps one understand the entire patriarchal society. --Sara S.<br />
<br />
I really enjoyed Louisa McCords writing, she posed some very good points in comparison to what Ms. Stowe had written in ''Uncle Tom's Cabin''. Such as the fact that Ms. Stowe had never lived in the heart of the South, or that while Mrs. Shelby was suppose to be a strong intelligent woman she was portrayed as almost weak. While Ms. McCord made some very well argued points the one I could never agree with is that the black man is intellectually inferior to the white man. "Mrs. Stowe, in spite of experience, in spite of science, determines that the negro is intellectually the white man's equal." There is not science stating that they are unequal and how can she say that Mrs. Stowe has never experienced the intelligence of a black man? Just because she lived in the north doesn't mean she never came in contact with them. --Jennifer S.<br />
<br />
The sarcastic tone of this writing really drove me nuts. I realize that comes from a modern perspective, but McCord's alleged appeals to "science" and "common sense", meant to prove that slaves are obviously better off in slavery are just that much more infuriating because of the superior tone she uses. The other thing, more intellectually interesting than annoying, is that her critique of the fictional Mrs. Shelby is very gendered. She excuses Mr. Shelby's actions on the grounds that he is clearly hen-pecked and his crazy abolitionist wife has just driven him nuts. I have never read Uncle Tom's Cabin, but I wonder what the context for this passage really is- I highly doubt that McCord is an unbiased commentator. --Rebecca W.<br />
<br />
Going off of what Rebecca wrote, I also was struck by the sarcasm and snide remarks made by L.S.M. It was frustrating to read of how slavery was a HELPFUL institution to the slave race, who were a "blot upon creation" (220). The idea that slavery was an institution motivated by white benevolence is infuriating to read, especially after reading Angelina Weld's account of a cruel slave-owning mistress. --Ellen S.<br />
<br />
== Angelina Grimke Weld ''The Cruel Mistress'' -- 1839 ==<br />
<br />
In this source we hear the horrid stories of slavery. However, it is different because it does not focus on the oppressive white male but on the mistress. It is interesting to see the fault in white women. Also, it is interesting that Weld pushes on the physically abuse. She has to argue that most slave owners act like this cruel mistress. Even though she hints at slaves with souls, she focuses on the physically abuse. Michelle M.<br />
<br />
I think it is important that Angelina Grimke Weld continually emphasizes the the cruel mistress in question is "at the head of the fashionable elite city of Charleston" and more importantly "at the head of the moral and religious female society there." It is astounding that someone who claims to be of moral and pious authority can be so abusive and uncaring. However, the violence against the slaves is justified by slaveholders because slaves are viewed as property and not actual human beings. -- Clare O.<br />
<br />
Going off of what Clare wrote I have to point at that even Grimke ackonledges the belief that "God in his providence had set over them--it was their DUTY to abide in abject submission, and hers to COMPEL them to do so--IT WAS THUS THAT SHE REASONED" (page 216. the Capitalization is in place of italics). This wasn't about cruelty to the woman mistresses, rather a belief that the slave was not a human being (mentioned at the end of the document). i also have to wonder to what extent the women mistresses were so violent and cruel had to do with an inadvert expression of their distaste for their own oppression. The slaves offerred them power so they took full advantage of it. --Sara S.<br />
<br />
While reading this entry I couldn't help but doubt that humans could ever be this cruel. That Angelina Grimke Weld must be exaggerating the cruelness of slave owners, particularly because she is against the whole idea. But when you think about it, the evidence of the cruelty humans are capable of is all around us. --Jennifer S.<br />
<br />
Hypocrisy abounds in Weld's description of a slave-owning mistress and how she treats her slaves yet maintains her role as a religious woman in the Charleston community. The justification that it was a slave's "duty to abide in abject submission" is another reflection of the cruel slave society. --Ellen S.<br />
<br />
We always mention the reasoning behind slavery and how Christianity "supported" it. But even with a different mentality from now and back in the time of Angelina Gimke Weld (1839), how could one explain that the same place for prayer and worship, was the same place for punishment (an inhumane and cruel punishment at that). I found it so mind boggling that she "order brothers to whip their own sisters and sisters their own brother, and yet no woman visited among the poor more than she did, or gave more liberally to relieve their wants." (216) I understand slavery was acceptable, but this torture and punishment is almost inexplicable. -Aqsa Z.<br />
<br />
In reading this source the part that struck me the most was when Weld said, in regards to this woman's cruel behavior that, " no disgrace among the slaveholders and did not in the least injure her standing, either as a lady or a christian, in the aristocratic circle in which she moved." It appears that Weld sees that christianity has been tainted by southern views to accommodate the treatment of slaveowners onto their slaves. Could it be assumed that a part of Weld's reaction to the South can be derived from Southerners skewing the ideals of christianity to fit their slave driven lifestyle? For people like this cruel woman she discusses not only inhumanly treat their slaves but devalue a religion that is so important to those in the north. -- Rachel T.</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_10_Questions/Comments-327_11Week 10 Questions/Comments-327 112011-11-09T00:08:34Z<p>RTippett: /* Angelina Grimke Weld ''The Cruel Mistress'' -- 1839 */</p>
<hr />
<div>== Sarah Haynesworth Gayle, “An Alabama Diary,” 1828, 1833 ==<br />
<br />
We talk about how a lot of women's history comes from sources written by men. Therefore, it makes sense for African American sources to come form white owners or other white people. Gayle's diary is a perfect example. Even though she is mostly writing about her experiences, she does describe events and relationships with her slaves. Also, this source provides information not on only about African Americans but on the relationships with mistresses, who they most likely interacted the most. -- Michelle M.<br />
<br />
While we have talked many times in class about the acceptance of separation between men and women who are no longer happily married, it never seemed real. I was quite intrigued then when I saw in Sarah Haynesworth Gayle diary entry for "Monday 6th July 1835" that "Mr. and Mrs. Matheson have parted." It really brought out the fact that this did actually happen. --Jennifer S.<br />
<br />
What this text really drove home for me was how commonplace slavery was in the lives of Southerners by the 1820s and '30s. While she makes little quips about her relations with her slaves, these comments are thrown in with her everyday happenings. It also reaffirms that slave resistance was also another common aspect of the relationship between slaves and their owners as evidenced by Sarah's last entry where she comments on how difficult it is for her to control them. -- Heather T.<br />
<br />
== Mary Boykin Chestnut’s diary, 1861 ==<br />
<br />
This is an important source because it shows a woman who is part of a large slave-holding family realizing the atrocity of the slave system. One particularly important realization is that "Men and women are punished when their masters and mistresses are brutes and not when they do wrong..." This notion is related to that of "The Cruel Mistress," in which the mistress would punish at her own whim regardless of whether the slaves had erred. Regardless of this insight, Chesnut still closes with "my countrywomen are as pure as angels - tho surrounded by another race who are -- the social evil!" It seems that Chesnut believes the institution of slavery is wrong but not the idea of racism. --Clare O.<br />
<br />
What is Mary Chesnut referring to when she mentions a car? Is it a carriage? Or a train car? Also, who is she referring to when she says "tho surrounded by another race who are--the social evil!" Is it the slaves? Or the men? --Jennifer S.<br />
<br />
I agree with Clare, it is important (and quite refreshing) to take note that some whites in the south did think slavery was morally wrong. I think this is one of my favorite sources because not only does she discuss the wrong in the men, but also of the women. She mentions how the men and women do wrong, but go unpunished. She says, "...every lady tells you who is the father of all the Mulatto children in every body's house hold, but those in her own, she seems to think drop from the clouds or pretends so to think..." (222). She acknowledges the faults of both men and women in her society but concludes with her claiming her gratefulness for her country women. But I am a bit confused of who those country women are if they are not the ones she complains about earlier? --Aqsa Z.<br />
<br />
== Rose Williams’s Story in the Federal Writers’ Project Interviews, 1941. ==<br />
<br />
Of all our readings this week, I think this is the one I'm going to be thinking about the longest. The contents were no shock to me; I've taken African American history classes and the substance of Rose Williams' life is a pretty familiar story. It felt different, though, to hear it from the source. The part which really got under my skin was at the end, when she talks about deciding never to marry because "once was enough". Being forced into something her master wanted to call a relationship, but which was only a well-organized rape, would be enough to put anybody off of the idea of marriage, but it still seems particularly sad to me because of how many ways her life might have been different if this had not happened. She also never says whether she had children, as her master wanted, and I wonder how that affected her life, as well. --Rebecca W.<br />
<br />
This story really captivated me. I was surprised that Rufus stayed away at night when Rose would tell him she didn't want to have relations with him. I know there is still some modesty and respect between the slaves no matter how much of a "bully" rufus was, but that really struck out to me. It was heartbreaking to know she never got married or ever wanted any other relation with a man because like Rebecca said, one time was enough. It was also surprising that from what we know from this account, Master Hawkins never had relations with Rose either to have more slave children, but instead put two slaves together and gave them a "home". Obviously, it is not the best situation, but out of the cases of master-slave rape that we have studied, this sadly seems to be of somewhat better treatment than those. -- Aqsa Z.<br />
<br />
== Lucinda, a free woman, requests reenslavement, 1813 ==<br />
<br />
<br />
== Connecticut woman asks other free black women to sign anti-slavery petitions, 1839 ==<br />
<br />
<br />
== Mary Still, black abolitionist, along with other Philadelphia free women, forms “Female Publication Society” to promote the moral uplift of free and slave African Americans, 1861 ==<br />
<br />
I find it interesting that Still follows the narrative of slaves being wicked and ignorant - isn't that what the masters said to justify slavery? (And explain mistakes made by slaves.) I can't really tell how she thinks that the moral state of slaves and the institution of slavery are linked. Would slaves (or even many free blacks) have access to a publication like the Christian Recorder anyway? --Katie C.<br />
<br />
== Mrs. Virginia Hayes Shepherd’s memories, 1937 ==<br />
<br />
<br />
== Thelma Jennings, “Sexual Exploitation of African American Slave Women,” 1990 ==<br />
<br />
There were so many disturbing things in this article that it's hard to know where to start. I guess one thing I found particularly striking was the general ignorance about health - it's okay to beat a pregnant woman as long as you dig a hole for her stomach first? Did they really think that did anything at all to protect the fetus? I was also really surprised by the frequent use of the word "breeders." Was that how slave women would have referred to themselves, or how whites would have referred to them, or was that a later term? -- Katie C.<br />
<br />
Thelma Jenning's article really had me thinking about how often an occurrence Master and Slave produced children were. I automatically thought about Thomas Jefferson and Sally Hemming's and the result of their children (never sold and easily escaped). I never realized, however, the issue that was slave breeding. It makes (unfortunate) sense that it occurred because of the economics behind it, but even though this practice was not reportedly common, I wonder how often it really occurred. I also wonder when this practice was actually started, did it come out of the line of thought which included livestock breeding? Or was eugenics really being put into practice?-- Heather T.<br />
<br />
== "A Reply to Harriet Beecher Stowe" Louisa S. Cheeves McCord, 1853 ==<br />
<br />
I thought this document was enlightening and so interesting. True, she was writing things that by today's standards are offensive and politically incorrect, but this is what primary sources offer to us, someone who isn't ashamed to admit their beliefs. I want to offer a quote from the reading "To Conclude. We have undertaken the defence of slavery in no temporizing vein. We do NOT say it is a necessary evil. We do NOT allow that it is a temporary make-shift to choke the course of Providence for man's convenience. It is NOT 'a sorrow and a wrong to be lived down.' We proclaim it, on the contrary, a Godlike dispensation, a providential caring for the weak, and a refuge for the portionless." (page 219). Understanding this statement helps one understand the entire patriarchal society. --Sara S.<br />
<br />
I really enjoyed Louisa McCords writing, she posed some very good points in comparison to what Ms. Stowe had written in ''Uncle Tom's Cabin''. Such as the fact that Ms. Stowe had never lived in the heart of the South, or that while Mrs. Shelby was suppose to be a strong intelligent woman she was portrayed as almost weak. While Ms. McCord made some very well argued points the one I could never agree with is that the black man is intellectually inferior to the white man. "Mrs. Stowe, in spite of experience, in spite of science, determines that the negro is intellectually the white man's equal." There is not science stating that they are unequal and how can she say that Mrs. Stowe has never experienced the intelligence of a black man? Just because she lived in the north doesn't mean she never came in contact with them. --Jennifer S.<br />
<br />
The sarcastic tone of this writing really drove me nuts. I realize that comes from a modern perspective, but McCord's alleged appeals to "science" and "common sense", meant to prove that slaves are obviously better off in slavery are just that much more infuriating because of the superior tone she uses. The other thing, more intellectually interesting than annoying, is that her critique of the fictional Mrs. Shelby is very gendered. She excuses Mr. Shelby's actions on the grounds that he is clearly hen-pecked and his crazy abolitionist wife has just driven him nuts. I have never read Uncle Tom's Cabin, but I wonder what the context for this passage really is- I highly doubt that McCord is an unbiased commentator. --Rebecca W.<br />
<br />
Going off of what Rebecca wrote, I also was struck by the sarcasm and snide remarks made by L.S.M. It was frustrating to read of how slavery was a HELPFUL institution to the slave race, who were a "blot upon creation" (220). The idea that slavery was an institution motivated by white benevolence is infuriating to read, especially after reading Angelina Weld's account of a cruel slave-owning mistress. --Ellen S.<br />
<br />
== Angelina Grimke Weld ''The Cruel Mistress'' -- 1839 ==<br />
<br />
In this source we hear the horrid stories of slavery. However, it is different because it does not focus on the oppressive white male but on the mistress. It is interesting to see the fault in white women. Also, it is interesting that Weld pushes on the physically abuse. She has to argue that most slave owners act like this cruel mistress. Even though she hints at slaves with souls, she focuses on the physically abuse. Michelle M.<br />
<br />
I think it is important that Angelina Grimke Weld continually emphasizes the the cruel mistress in question is "at the head of the fashionable elite city of Charleston" and more importantly "at the head of the moral and religious female society there." It is astounding that someone who claims to be of moral and pious authority can be so abusive and uncaring. However, the violence against the slaves is justified by slaveholders because slaves are viewed as property and not actual human beings. -- Clare O.<br />
<br />
Going off of what Clare wrote I have to point at that even Grimke ackonledges the belief that "God in his providence had set over them--it was their DUTY to abide in abject submission, and hers to COMPEL them to do so--IT WAS THUS THAT SHE REASONED" (page 216. the Capitalization is in place of italics). This wasn't about cruelty to the woman mistresses, rather a belief that the slave was not a human being (mentioned at the end of the document). i also have to wonder to what extent the women mistresses were so violent and cruel had to do with an inadvert expression of their distaste for their own oppression. The slaves offerred them power so they took full advantage of it. --Sara S.<br />
<br />
While reading this entry I couldn't help but doubt that humans could ever be this cruel. That Angelina Grimke Weld must be exaggerating the cruelness of slave owners, particularly because she is against the whole idea. But when you think about it, the evidence of the cruelty humans are capable of is all around us. --Jennifer S.<br />
<br />
Hypocrisy abounds in Weld's description of a slave-owning mistress and how she treats her slaves yet maintains her role as a religious woman in the Charleston community. The justification that it was a slave's "duty to abide in abject submission" is another reflection of the cruel slave society. --Ellen S.<br />
<br />
We always mention the reasoning behind slavery and how Christianity "supported" it. But even with a different mentality from now and back in the time of Angelina Gimke Weld (1839), how could one explain that the same place for prayer and worship, was the same place for punishment (an inhumane and cruel punishment at that). I found it so mind boggling that she "order brothers to whip their own sisters and sisters their own brother, and yet no woman visited among the poor more than she did, or gave more liberally to relieve their wants." (216) I understand slavery was acceptable, but this torture and punishment is almost inexplicable. -Aqsa Z.<br />
<br />
In reading this source the part that struck me the most was when Weld said, in regards to this woman's cruel behavior that, " no disgrace among the slaveholders and did not in the least injure her standing, either as a lady or a christian, in the aristocratic circle in which she moved." It appears that Weld sees that christianity has been tainted by southern views to accommodate the treatment of slaveowners onto their slaves. Could it be assumed that a part of Weld's reaction to the South can be derived from Southerners skewing the ideals of christianity to fit their slave driven lifestyle? For people like this cruel woman she discusses not only inhumanly treat their slaves but devalue a religion that is so important to those in the north. -- Rachel T.</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_9_Questions/Comments-327_11Week 9 Questions/Comments-327 112011-10-30T02:55:47Z<p>RTippett: /* Catharine Beecher, “System and Order,” 1841 */</p>
<hr />
<div>FOR THIS WEEK POST TWO QUESTIONS BY THURSDAY AND CHECK BACK TO RESPOND TO TWO QUESTIONS BY SATURDAY.<br />
<br />
<br />
<br />
<br />
== General Questions ==<br />
<br />
I was surprised (although I shouldn't really have been) at the number of these documents which refer to religion as important to their daily lives: from the lowell girls' rules enforcing religious practice to the teachers in the American west to the women on the gold mines everyone was obsessed with the sanctity of their own religion and the lack of religion in their society. Were these women simply becoming teachers to help those less fortunate than them or were they really seeking an attempt at missionary work of people they truly believed to be spiritually beneath them. Although the outcome of their work would still be the same, it would be important to know the background for which their work was done for it would tell more about the woman doing the work. --Sara S.<br />
<br />
In "A Spirit of Protest" (which I didn't see a heading for, for whatever reason that may be), the "Lowell Factory Girl" protests against capitalism and fights for labor rights. Mid-eighteenth century American society does not come off to me as an extremely capitalist society (compared with modern USA). How much did capitalism affect the lives of Americans in this time period. And was this a common viewpoint on the economy of the day? --Mary Beth M.<br />
<br />
== Emma Willard, “Matrimonial Risks,” 1815 ==<br />
<br />
Willard is concerned with the happiness of marriage. She warns her sister not to get her hopes up, when it comes to her suitor Mr. L because he might be disappointing. I wonder if this is a change to "companionate marriages." Willard sees or wants marriage to be happy, but realizes that marriage could be miserable. Since Willard knows that men can fail at companionate marriages, does that mean the idea of marriage changing? Do women feel they have a choice? --Michelle M.<br />
<br />
In Answer to your question, I do think women feel that they have more a choice in marriage than the previous generations. According to class and the readings, the romantic notions are beginning to come out and women are looking for Men to fulfill that ideal companionate role in a marriage, women would hold off if they felt like they did not find the right partner. Marriage was still valued and more than desired by most women at this time, but they were definitely getting pickier about who they wanted to marry. --Heather T.<br />
<br />
In "Matrimonial Risks," Willard seems to be attempting to warn her sister off of all marriages and all relationships; the advice she gives is so generalized against marriage that it almost seems that she must have been unhappy in her marriage. I started reading this expecting, based on the editors' introduction, for Willard to be essentially warning her sister off of Lincoln. On the contrary, it almost seems that Willard is trying to warn her sister off of any and all marriage. Intriguingly, she then tells her sister she'd love to see Lincoln and visit with him. I got such mixed signals from this letter that I'm really wondering whether Willard disliked Lincoln (if so, why say she'd like to see him?) or the idea of her sister getting married at all (and if that, why? Most women wound up married!) -- Nicole<br />
<br />
Nicole-I got the feeling that Emma Willard wanted to meet her sister's suitor in order to get a better feeling if he really loved her or if he had bad intentions. I think she's bitter about her marriage and therefore is viewing it negatively. --Remy<br />
<br />
This reading was quite depressing how she wrote about how she should question her happiness. This shows how unhappy Emma was herself. I wonder how common this was among most women? --Emma<br />
<br />
Emma Willard was forthright in giving advice to her younger sister Almira in regards to the decision of marriage and finding the proper suitor. In the letter she wrote to Almira, she stated “. . .and we will likewise pass over the possibility of your lover’s seeing some object that he will consider more interesting than you, and likewise that you may hereafter discover some imperfection in his character. We will pass this over, and suppose that the sanction of the law has been passed upon your connection, and you are secured to each other for life” (144). It seems as though Emma is trying to think of every situation that could go wrong in a relationship, and she is attempting to discourage her younger sister for marrying for any reason, including for love or for money. Why was the idea of marriage for love considered such a risk? In today’s society, love is considered the fortifying reason for a couple to enter into matrimony together. Could it be possible that Emma was merely jealous of her younger sister because she had found a wealthy suitor that wanted to marry her, whereas Emma was once happily married and living comfortably until her husband’s finances collapsed? Emma is clearly unhappy in her own life, and in reading this excerpt, I detected a bit of jealousy towards her sisters potential happiness and wealth. -- Lindsey S.<br />
<br />
In response to Lindsey--I understand Catherine's response, but according to the reading, her second husband took all of her money and spent it with his gambling issue. Obviously, she will begin to question marriage and the idea of love. I honestly do not think that Emma was jealous of her sister, but rather she was heartbroken and concerned for her sister. I thought it was interesting that in all of these marriage readings, parental advice has not really been shown. --Aqsa Z. <br />
<br />
I think the idea of marrying someone because you loved them was so risky because if the person you loved couldn't provide for you, how would that make you look in society? The purpose of marriage was so that the husband could provide for his wife and children. I think that Emma may have been jealous of her sister for finding a husband, but I also think that she was unhappy because she couldn't marry for love. --Catherine K.<br />
<br />
I think Willard is caught in a time when the idea of marriage is changing. Unfortunately, she is getting stuck between love and marriage for providing. She is having contemplating if love is necessary and also if she even wants love. I also wonder if she knows what kind of love she wants. --Michelle M.<br />
<br />
In response to Michelle, I agree that Willard is in a very transitional time, according to marriage. She desires love but yet understands the importance of provision and having a husband who can provide for her. I think that the necessity of love in marriage does not come into complete fruition until later in the 19th or early 20th centuries. -- Hannah W.<br />
<br />
== Caroline Gilman, “The Deferential Wife,” 1838 ==<br />
<br />
I liked in ''The Deferential Wife'' by Caroline Gilman the quote "Men are not often unreasonable; their difficulties lie in not understanding the moral and physcial structure of our sex. They often wound through ignorance and are surprised at having offended. How clear is it, then, that woman loses by petulance and recrimination! Her first study must be self-control, almost to hypocrisy. A good wife must smile amid a thousand perplexities, and clear her voice to tones of cheerfulness when her frames is drooping with disease, or else languish alone. Man on the contrary, when trials beset him, expects to find her ear and heart a ready receptacle." (page 147) Basically this is the formation of the idea that woman is reponsible for the morality and self-control of the man. It is from this ideologue (which did develop concurrently with Republican Motherhood) that the arguments today about the dress and style of women are based upon. It is interesting to see it in its' original context in The Deferential Wife. --Sara S.<br />
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In response to Sara, I also agree that this was an intriguing article. I too felt that this was Gilman's urge to women to be the moral backbone to men. Yet, I thought it was interesting that there was almost no care for women in this passage. A woman's role was to act happy and maintain her calm so that she can make sure that her husband is not "misbehaving." Gilman appears to have no qualms about charging women with this responsibility. I do not understand how women could simply accept this responsibility without questioning whether it was really their role as a wife. It is also an interesting note that this was evidence of the start of the Republican Motherhood and the cult of domesticity. -- Hannah W.<br />
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The Deferential Wife was an interesting piece. A woman that wanted to carter to the audience of women is an interesting concept. This would play into the idea of republican motherhood and that women would want to be more educated. That being said, if the idea of educating women were important, why don’t we see more papers and magazines geared toward the women that are staying on the plantations and raising the children? –Kayle P<br />
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In answer to the above question. I think that in the early 1800s we are starting to see more papers and magazines geared towards women in the homes and plantation. At this time we start to see magazines such as Sarah Hales "Ladies Magazine," and Catharine Beecher's writings on "System and Order". These are just a few of the many self help books that started being published at this time, as well as the development of new magazines for women. --Jennifer S.<br />
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I also wonder if magazines and publications aimed towards women weren't as likely to be preserved? A lady's magazine might have been more likely to be thrown away or cut up for sewing patterns or whatever than publications aimed at men. -- Katie C.<br />
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I definitely agree with Katie, I don't think in the beginning women's publications were viewed as important as ones written by men. Gradually I do think they see the importance and they become more accepted. --Remy B.<br />
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I agree with all of your comments above and I also think we see a little bit of romance on her part. In the beginning of her marriage they were very loving to each other but as life got in the way she was growing miserable and upset that he didn’t want to spend that time with her anymore. Her romantic feelings for him were still there and you see that when she is hoping to spend time with him alone and he comes home with a friend and they talk about work all night. The “honeymoon phase” was over and her marriage became a product of the society for this period. – Pam P.<br />
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== Catharine Beecher, “System and Order,” 1841 ==<br />
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Beecher's believes that motherhood/domesticity is the greatest occupation for humanity. She believes that it will create a heaven on earth or a perfect society. This statement brings a true meaning to motherhood and housework. People are happier when they have meaning to their lives. Her belief gives women so much more to live for (not saying it is right or wrong). However, with all ideals, her advice must have stressed most women in case they failed. --- Michelle M.<br />
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In Beecher's "System and Order," she states that "The formation of the moral and intellectual character of the young is committed mainly to the female hand....The proper education of a man decides the welfare of an individual; but educate a woman, and the interests of a whole family are secured." This quote reminded me of "if you teach a man to fish..." because Beecher is saying only one person benefits from the education of a man (the man). However, a woman is responsible for the education of her children as well as a role model of morals for both her children and husband. Therefore, if you educate a woman, everyone in the family will profit. This idea combines the early idea of republican motherhood, in which the mother is the prime educator and moral guide, but combines with emerging middle class ideals in which the woman is the head of the domestic sphere. --Clare O.<br />
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Beecher asserts that "another important item is the apportioning of regular employment to the various members of the family....There is no greater mistake, than in bringing up children to feel that they must be taken care of, and waited on, by others, without any corresponding obligations on their part." I found this interesting because middle class families did not need children to work at the family business (as had been so many years previously, on farms for example) and therefore the mother had more time to focus on her children and the home. I am surprised to find Beecher encouraging mothers to "employ" their children around the house, when I had assumed children did not do any work in their families. Perhaps the change was that children did not need to do actual hard labor anymore, but were still expected to help around the house, as Beecher suggests. --Clare O.<br />
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Beecher lists a series of chores that housewives must accomplish on each day of the week. She states, "''Monday'', with some of the best housekeepers, is devoted to preparing for the labors of the week...''Tuesday'' is devoted to washing, and ''Wednesday'' to ironing. On ''Thursday'', the ironing is finished off, the clothes folded and put away, and all articles which need mending put in the mending basket, and attended to. ''Friday'' is devoted to sweeping and housecleaning. On ''Saturday''...every department is put in order...and everything about the house put in order for ''Sunday''." Such a strict daily schedule may explain why women became so bored and lonely. Their husbands could go out of the house and do business, meet with other people, or attend to different aspects of business at different times of the year. Women, on the other hand, were expected to accomplish the same tasks on the same day no matter the month or week. Do you think this could explain why women, such as Caroline Gilman, discuss the idea of women missing their husbands? Also, do you think that this weekly schedule that Beecher suggests was necessary in maintaining a household? Why or why not? -- Hannah W.<br />
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In response to Hannah, this schedule does seem a little strict to modern day women, who are accustomed to having a routine at home. The women that Beecher was writing to had no systems at all (at least none that were acceptable for the new middle class). Whenever you begin a new system or routine, you have to begin by being very strict and regimented, and once they (in this case, Beecher's audience) get the hang of it, people are free to make their own judgment calls and make adjustments as needed. Plus, when laundry takes 4 days in a week, there's only so many ways you can change the schedule. --Stef L.<br />
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Hannah-I agree the schedule does seem strict but I think Beecher might have been giving it as an example to follow. With so much to do on a daily basis I think that having a system probably helped housewives do everything neccessary by themselves! (As much as we don't like it) --Remy B.<br />
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The two things that interested me the most in Catharine Beecher's "System and Order" was here description of how to manage work within the week and the mode of "systematizing, [relating] to providing proper supplies of conveniences." The details for arranging a week seem quite logical and in fact are similar to actually accounts I have read that follow a similar outline. It does not seem That Catharine's ideas on this front could have been that new. As for the arranging items in particular places, did women really have the extra rooms just for doing laundry? And why, for the trunks full of extra supplies, were they kept locked? --Jennifer S.<br />
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In response to Jennifer S, I think that Beecher asserts that women should have extra rooms solely for laundry so as to make the household even more organized. Her whole document is called "System and Order," so to do laundry in any other place in the home besides the room devoted specifically to it would disrupt the order and cleanliness of the household. Also, perhaps the trunks full of extra supplies were kept locked so that children could not get into them and disrupt the order the wife had put them in. --Clare O.<br />
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But did families at that time actually have rooms devoted to laundry? Were houses built with laundry rooms in mind? Or was this just an ideal that Catharine Beecher writes about? --Jennifer S.<br />
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I would assume that most of the women reading the book did not have extra rooms for laundry. I think Beecher is talking about an ideal. But, I think it is interesting that today we have just that a "laundry room" in most houses. --- Michelle .<br />
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I agree. if Beecher is talking about people with extra room just for laundry, she's writing to a very small audience of rather wealthy women. Her experience of running a household probably isn't like the experiences of poorer women; they were more likely to have other work to do too, I imagine. -- Katie C.<br />
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Clare - I found that contradiction between employing children to work around the home and the middle class ideal of them not doing such activities. If it was a standard to have a house maid why was all these tedious work by the wife and children necessary? It seems as though the perfect image of the middle class was made to seem effortless by those who lived it but in reality was alot of hard work all in order to keep up with society. --Rachel T.<br />
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== Catharine Sedgwick, “First to None,” 1828 ==<br />
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From our readings we can guess that the main goal in life (for most not all) women was to get married and make babies. But as with the case of Catharine Sedgwick she claims that her "perfectionist" vision of what she wants is the reason that she has stayed single. I feel that this may have been a common theme with others who did not marry but we just don't know about it because unlike her they probably didn't write about it. Does anyone else get the sense that she is completely miserable not being married but wants to put on a brave face in front of everyone around her? --Remy B.<br />
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Remy, yes I also felt that she was pretty unhappy. The last line of the essay stood out to me, "I do hope...to order my house for that better world where self may lose something of its engrossing power." This read to me, "things will be better when I'm dead." Pretty sad. A certain amount of risk accompanies any choice. If women have more freedom to choose their marital partners, they also have to accept the consequences of their decisions. In Sedgwick's case, she rejected a few suitors because they didn't meet her expectations. Because she only has herself to blame (instead of blaming her parents or society, or just accepting an unpleasant marriage without question, as would have happened in the past), it seems like it makes her loneliness more painful. --Stef L.<br />
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Like Emma, Catherine seems unhappy about her life, only she is not married. It was interesting to see how women felt about their decision to not marry. Once again, I wonder how common this unhappiness is. Is it more common to be unhappy as an unmarried woman or a married woman? -- Emma<br />
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In responnse to Emma I feel as though the women writing are pretty bold to be expressing their unhappiness at all. After all, it is rather unlady like to complain about the situation these women were in, and the ones who were writing were obviously educated. It is more common for women even today, regardless of marital status, with educations to be more discontent with societies impositions upon them. I think the fact of marriage or not is irrelevant because both types of women were unhappy. --Sara<br />
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I agree with you, Remy - and with all of you, actually - that it certainly seems that Catharine was pretty unhappy. It really stands out to me that she discusses her writings, and all writings, as a way of being honest. She says that, and seems to have good intentions in terms of being honest, and perhaps either due to shame about being unhappy, or due to the social constraints that Sara mentions against expressing dissatisfaction with one's life. More depressing than her pretty obvious unhappiness is how she tried to mask that--I can't imagine how lonely that must have felt. -- Nicole<br />
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== Sarah Connell Ayer, “The Widowed State,” 1832-33 ==<br />
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It is evident that Sarah Connell Ayer's life consisted of a continual pattern of death surrounding her. Ayer clings to the Lord in these times of trial and demonstrates a remarkable trust, at least in her diary entries. How did death affect Ayer's view of God and influence the role of religion in her life? --Ellen S.<br />
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I feel that religion was the one constant thing in Ayer's life. I think she relied on it greatly to get her through all the deaths that she experienced. I think that through these deaths, if anything, her trust in God increased. Religion was something that she could always rely on no matter where she was and I think she found a little peace in her beliefs. --Jennifer S.<br />
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For most people religion is a constant in their lives. It is comforting to know that it is usually stable. However, the question of why bad things happen to good people can push away from religion. Ayer did not do that. --Michelle M.<br />
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Ellen-As sad as Sarah Connell Ayers life was I believe her faith in God made her stronger. Death might have pulled her closer into her dependence on her religion to get through the rough times in her life. --Remy B.<br />
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Jennifer, I agree that she felt that religion was the constant thing in her life, but we also see that her spirit was starting to break a little. When she had to go live with her husbands family, I am sure that she felt like life was beating her down. When she practiced her religion you could tell it gave her hope, but there was always this nagging feeling that another bad thing was going to happen. --Pam P.<br />
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== Eliza Ann Mulford, “Rules of the School,” 1814 ==<br />
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I wonder how the girls felt about these rules. Were they sincerely considering their excuses for skipping church in light of what they'd tell God at judgement day? Did they consider whether they wanted to read a novel or have a casual conversation in light of whether they were properly using God's time? I want to know what these rules say about the young women they applied to. -- Katie C.<br />
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(Reply to Katie): What (it seems to me) the rules say about the girls is that they were not trusted. It seems to me that if everyone at the institution truly believed that each and every young lady at the school were sufficiently Godly that the thought of Judgment Day would be enough to stop them from breaking rules or skipping sabbath, all of their "superiors" would be able to go home and take a nap, certain of the impeccable behavior of all of the girls there. --Nicole<br />
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What stands out about this reading is the fact that the rules designed by the schools constrained every aspect of the girls live all to meet the standards of the ideal middle class woman. It appears that the school was not only there to educate it students but transform them into the moral authority that women were expected to be. Also playing into the image of an a partnership within a marriage, by creating a wife who was not only equal in education but a example to be followed in moral behavior. Like Kate, I wonder what the students thought of these rules, did they see them as necessary for the life they wanted to live or excessive? --Rachel T.<br />
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Eliza Ann Mulford's account of the rules that existed at this school reflected the close watch these girls were kept under. Like Kate and Rachel have pointed out, I wonder if these girls felt oppressed by these rules or whether they truly felt like these rules were necessary to achieve the status of a respectable woman? --Ellen S.<br />
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My feeling is that the girls didn't know they were being "oppresed". I think during this time period, (some) young girls followed the rules because they knew that they had duties to be the moral authority in the household. --Catherine K.<br />
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== Emma Willard, “A Rationale for Female Education,” 1819 ==<br />
What I found interesting in Emma Willard's piece was that it was a seminary for girls. What church/denomination was she a part of? And when did women become more involved in religion in the United States? The major difference between this document and the source before it is that it encourages morality and intellect, while it seemed that Eliza Ann Mulford's promoted piety only. --Mary Beth M.<br />
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In an answer to your questions, I think that women started becoming more involved with religion in the United States when the ideals of Republican Motherhood came about. Religion was a great source for social morality for these people and since women were taking the moral roles in society, they would want to turn to the church to show both their children and their community that they were upholding moral beliefs.-- Heather T.<br />
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"A more advanced institution than the academy, the antebellum female seminary sought to imitate some features of the male college curriculum. Seminaries required or taught classical languages, eschewed polite accomplishments, and admitted only older students who passed examinations...The very name "seminary," usually associated with the ministry, implied some type of professional training." (Woloch 161) I don't think that these female seminaries were strictly theological schools, like seminaries are today. It appears that religion was integrated more into the fabric of everyday life (see the mill rules)than now, so perhaps the schools were religious in that way, but I don't think that equates to a clergy-training school. --Stef L.<br />
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In response to the previous comments it appears that women could only seriously enter the world of higher education through the religious institutions. Mary Beth - you make an interesting point in the differences between the two readings, perhaps it can be interpreted through the evolving ideas on women's education in that it did not necessarily need such heavy religious overtones for it to be socially acceptable for women to be educated. --Rachel T.<br />
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== Miss Burnham’s Report, “A Choctaw Mission School,” 1824 ==<br />
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I found this reading very interesting. Very young girls were forced to leave their families, and wear European clothing, speak English, and learn the bible. I assume some girls even starved to death because the food was so different than what they were used to. My question is, after returning home from this school, how had the girls' relationships with their native people and families changed? --Catherine K.<br />
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In response to Catherine I think that the relationship between the teachers and the individual natives' relationship would be a strong one, but overall, they would still view "Natives" as savage and ungodly. All of the teachers' documents we read mention the godlessness, lack of churches, lack of interest in pursuing the religion by the natives or lack of honoring of the Sabbath. This means that even if they felt better about the individual girls they taught, they probably felt as though they "saved" them. Not respected them --Sara S.<br />
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This passage was indeed interesting. One section that I found especially interesting was the one about the family who walked 55 miles to bring the girls to the school and then walked them 55 miles back when they heard a rumor about the missionaries taking land. THEN they took them 55 miles back to the school because the girls were unhappy at home. Once sent home, I question whether or not the girls from the schools were bullied or even excommunicated for their new way of life. --Ashley V.<br />
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== Letters from Teachers, “Reports on Western Schools,” 1847 ==<br />
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These letters are really pitiful, and it's amazing to me that we have a public school system at all, considering its origins. One thing that really stands out to me is the sense of moral duty/religious obligation that keeps these teachers working, even though (much of the time) they weren't being paid. Is this a continuation of the ideals (and responsibilities) of republican motherhood, that women are responsible for the moral uplift of the entire nation? --Stef L.<br />
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I found these letters to be quite interesting. First, the fact that these new teachers were so concerned about the religion and morals of the people in the community. Religion seemed to be one of the biggest concerns of these new teachers. Why was that? Second, it was interesting to see the these two very different experiences. The first teacher seemed to have some real problems with the community excepting her. It almost seemed as if they though education was silly, possibly because they were more concerned about the success of their farms, of surviving, instead of reading and writing. Where as the second teacher seemed to have real success in her bringing her community together. I am quite amazed by what she was able to accomplish.It would be interesting to know exactly where these women went to do this teaching. --Jennifer S.<br />
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Chatharine Beecher sounded like an inspirational woman. She truly cared about education. One thing I did find weird was her promotion of teaching as a woman's profession. What if a man were to teach and step forward and ask for her help. Was a male teacher completely unheard of? Would she deny him? -- Ashley V.<br />
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== Rules of the Mill from Lowell and Lancaster, 1820-1840 ==<br />
How extensive rules for living in a mill community seem to be very personally invasive for a job. The rules that were applied to the boarders seems equivalent to life under a male figurehead through parental controls or marriage. Mandating when the workers had to be in bed to forcing their attendance in church molded these women into the ideals of the mill managers as well as into the evolving perception of female work roles. What I found to be the most interesting point was that it was more socially acceptable for women to be single longer and have jobs of their own yet it appears that the women who worked in the mill only fell back into patriarchal relationships that these new forms of female freedom seem to oppose. Could it be that women were so eager to embrace the world of employment and financial independence that they were willing to fit into the mold instilled by the mill? Or could it had been from the women workers being attracted into a world that was very familiar to them? -- Rachel T.<br />
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== Harriet Farley, “A Letter from Lowell,” 1844 ==<br />
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I wonder how accurately this reflects mill life? It was published in a mill journal, which would have an interest in showing the best side of the mill, but it isn't a completely rosy picture. I thought it was particularly interesting to see a story of a woman off on her own, making her own income, in a way that I don't think we've seen as often before - do you think 'Susan's' story reflects how young women felt about living as single women? --Katie C.<br />
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This letter struck me as being so propagandized, I would not have been surprised if it turned out that it had been written by an overseer. The small complaints ("these rooms are kept very warm, and are disagreeably scented"..."it makes my feet ache and swell") serve to give the letter an air of respectability, and make it seem like a legitimate letter, but the emphasis on the positive and lack of emphasis on negative aspects (If my feet were painful and swelling, I'd factor it much more into my overall sense of happiness!) makes the letter seem utterly false--which of course it is. I can't help but wonder whether Harriet and her compatriots truly felt this was an accurate representation of their lives? -- Nicole<br />
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== The Voice of Industry, “A Spirit of Protest,” 1846 ==<br />
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The movement which is the subject of this article was conducted entirely or almost entirely by women, who recognized a "sisterhood" of workers. How might the tactics used by movement leaders have been influenced by the gender roles of their day? Might they have faced any particular difficulties in negotiating with male management? --Rebecca W.<br />
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== Amelia Stewart Knight, “Crossing the Plains,” 1853 ==<br />
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I found this to be very interesting. I had never heard much about the wagon trains, other than “They were going west for a better life.” This added a different element to the train and gave me a whole different perspective. Everyone knows that the wagon train was difficult but when you are reading someone else’s words and to read what they struggled with, it gives the information a new dimension. –Kayle P<br />
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While I was reading Crossing the Plains by Knight, I did not notice anything out of the ordinary. They were on the way to Oregon and made their way through so many difficult things. This includes cold temperatures, hot sun, and many bothersome bugs. To my surprise, at the end of this journal the reader finds out that everything that Knight went through, she did it while she was with child. Can you imagine what she endured while traveling in this manner? I guess during this time even if you were uncomfortable you still had to do what was necessary to survive.--Pam P.<br />
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In response to Pam P, I think that Knight endured the hardships of westward movement so that her child could have a better life. The introduction states that the migrations were "made by people who were neither extremely rich nor extremely poor." Perhaps, since Knight would have been somewhere in the middle, a westward movement could have provided new opportunities for her child. --Clare O<br />
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== Mary Ballou, “A Woman’s View of the Gold Rush,” 1852 ==<br />
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QUESTION:<br />
In the October 21st entry, she tells her son Selden about the days she goes to church. She expresses that she goes whenever she can. However, it is interesting to see that she is the only lady. Why is she the only lady at these church sermons? She is in this work that calls for women with domestic skills, but she is the only one in church? Was she more religious? Did other women not have time? Aqsa Z.<br />
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When I read A Woman’s View of the Gold Rush by Mary Ballou, I almost feel bad for her and her situation. She takes it in stride though and while looking for gold she also is running a boarding house. She misses her children terribly and she was not the only one who was feeling this way. She spoke to a couple of different women who were also “homesick” and did not think that the gold rush was what everyone made it out to be. I would assume the reason why they cannot go back to where they came from is because they sold everything to go look for gold? Did her husband feel the same way? – Pam P.<br />
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--in response to Pam's question: I felt the same way, but her husbands part was mentioned very briefly in the story. I almost felt that she did more work? The letter was to her son, not to another friend or someone she would lie too. Although this gold rush did ask for women who specialized in domestic duties, her husband came along. But, he didnt really get much mention. Either he works outside of the house or he doesn't do much. Or maybe he is the one to look for gold while she works all day, ensuring that they may stay and continue in their search. --Aqsa Z. <br />
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Reading "A Woman's View of the Gold Rush," I almost felt that Ballou was trying to cover up her sadness by discussing all that she was doing for the miners at the boarding house. It seemed that she was upholding that notion of keeping home as a refuge for her husband by doing all of that cooking! I wonder if her discussing her cooking in her letter was her way of keeping herself from badmouthing her poor situation to her son? --Heather T.<br />
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In response to Heather's post, I agree that Ballou seemed to be purposely omitting the sad aspects of her life caring for these miners in the boarding house. This seems to be a common trend in letters from the West back East, overlooking the tough circumstances because they chose to focus on the good aspects. --Ellen S.<br />
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== Petitions of the Cherokee Women’s Council on Removal, 1817, 1818 ==<br />
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Throughout this reading, I was confused as to who "our father, the great president" was? The women address that they've done everything the "Father/president" has asked of them: become farmers, manufacture clothes, etc. Who is the father though? And if it really is the president, why do they call him father? --Aqsa Z.<br />
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Hopefully in answering your question (or trying to at least, because it was a bit confusing to me as well) the Cherokee Nation was actually considered a sovereign nation, which also meant they had their own constitution and their own laws. The leader of their nation or tribe was a man named John Ross, who in fact was not 100% Cherokee, but he was considered the "Moses of the Cherokee Nation." He was a representative for the Cherokee people to the United States government and he would basically be considered their President (or father...I think). "There are some white men among us who have been raised in this country from their youth, are connected with us by marriage, and have considerable families, who are very active in encouraging the emigration of our nation" (201. John Ross would have been in this category, as he was white and married to a Cherokee woman. -- Lindsey S.<br />
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I assumed she meant god. Perhaps some clarification in class would help. --Stef L.<br />
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== Sarah Winnemucca, “Life Among the Paiutes,” 1883 ==<br />
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I think the most important thing I took away from this reading is how children of the Paiutes are taught to be good, and to love everybody. So when the white settlers first arrived, Sarah's grandfather, the chief, tried to make them feel welcome. However, later in her account, Sarah writes of how unhappy her people are. Mothers begin to fear getting pregnant, because they do not think they would be able to provide for their young. Religion plays a large role in this tribe, and war is not a favorable decision when two tribes are in conflict. --Catherine K.<br />
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Towards the end of this reading, Sara Winnemucca comments that "If women could go into your Congress I think justice would soon be done to the Indians." In what ways did her culture encourage this belief? What aspects of her own life supported these egalitarian views? My other question would be, are these views totally separate from the Euro-American belief that women were more spiritually and morally pure? --Rebecca W.<br />
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In response to Rebecca's first question, Winnemucca's culture viewed women as a more central part of the dynamics. They exercised greater political power and so Sara's comment would insinuate that she felt women could fix the ill Indian relations that existed. --Ellen S.<br />
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== A Sioux Tale, “A Woman Kills Her Daughter” ==<br />
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This has to be one of my favorite readings so far! I knew that Indians were great story tellers and that it was part of their traditions of keeping their history going but I've never heard a story like this. Was this type of story telling common? Was this to warn women of jealousy? --Remy B.<br />
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I agree with Remy! This was a great story. I think it was amazing how when the son-in-law realized something was wrong, he continued to follow the rules and did not become disrespectful or say anything to her directly. The note at the bottom of the page explains that he must address her through his wife; even in a crazy situation like that, he still abides by this rule. --Aqsa Z.yy <br />
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I loved all of the supernatural elements to this tale. I felt that it amplified the morals that the story was trying to convey (don't kill others for your own gain, especially family members). However, since this is technically a part of oral history, despite it being written down, I wonder how much of this story is the original tale? If there is more, which characters would have more of a presence?-- Heather T.<br />
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I would have to agree also with Remy and Aqsa...this was definitely my favorite reading so far! My father's side of the family is actually all Sioux Native Americans and it is intersting to be able to read one of their stories. Typically, most native stories and legends were passed through oral tradition, and it is exciting to be able to read one of their stories. I wonder how old this story actually is, considering the fact that they are passed down over the years and they typically were never written. I would think that most of their stories and legends had some kind of moral value or lesson to be learned from it, and considering this, I wonder if this was a common occurence amongst the tribe. It is unfathomable to me to think that a girl's mother could actually be ruthless enough to commit the atrocites this woman did to her own daughter. It was a great story but it very much resembled a skit one would see on the Jerry Springer show in today's world. -- Lindsey S.</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_9_Questions/Comments-327_11Week 9 Questions/Comments-327 112011-10-30T02:38:12Z<p>RTippett: /* Emma Willard, “A Rationale for Female Education,” 1819 */</p>
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<div>FOR THIS WEEK POST TWO QUESTIONS BY THURSDAY AND CHECK BACK TO RESPOND TO TWO QUESTIONS BY SATURDAY.<br />
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== General Questions ==<br />
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I was surprised (although I shouldn't really have been) at the number of these documents which refer to religion as important to their daily lives: from the lowell girls' rules enforcing religious practice to the teachers in the American west to the women on the gold mines everyone was obsessed with the sanctity of their own religion and the lack of religion in their society. Were these women simply becoming teachers to help those less fortunate than them or were they really seeking an attempt at missionary work of people they truly believed to be spiritually beneath them. Although the outcome of their work would still be the same, it would be important to know the background for which their work was done for it would tell more about the woman doing the work. --Sara S.<br />
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In "A Spirit of Protest" (which I didn't see a heading for, for whatever reason that may be), the "Lowell Factory Girl" protests against capitalism and fights for labor rights. Mid-eighteenth century American society does not come off to me as an extremely capitalist society (compared with modern USA). How much did capitalism affect the lives of Americans in this time period. And was this a common viewpoint on the economy of the day? --Mary Beth M.<br />
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== Emma Willard, “Matrimonial Risks,” 1815 ==<br />
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Willard is concerned with the happiness of marriage. She warns her sister not to get her hopes up, when it comes to her suitor Mr. L because he might be disappointing. I wonder if this is a change to "companionate marriages." Willard sees or wants marriage to be happy, but realizes that marriage could be miserable. Since Willard knows that men can fail at companionate marriages, does that mean the idea of marriage changing? Do women feel they have a choice? --Michelle M.<br />
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In Answer to your question, I do think women feel that they have more a choice in marriage than the previous generations. According to class and the readings, the romantic notions are beginning to come out and women are looking for Men to fulfill that ideal companionate role in a marriage, women would hold off if they felt like they did not find the right partner. Marriage was still valued and more than desired by most women at this time, but they were definitely getting pickier about who they wanted to marry. --Heather T.<br />
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In "Matrimonial Risks," Willard seems to be attempting to warn her sister off of all marriages and all relationships; the advice she gives is so generalized against marriage that it almost seems that she must have been unhappy in her marriage. I started reading this expecting, based on the editors' introduction, for Willard to be essentially warning her sister off of Lincoln. On the contrary, it almost seems that Willard is trying to warn her sister off of any and all marriage. Intriguingly, she then tells her sister she'd love to see Lincoln and visit with him. I got such mixed signals from this letter that I'm really wondering whether Willard disliked Lincoln (if so, why say she'd like to see him?) or the idea of her sister getting married at all (and if that, why? Most women wound up married!) -- Nicole<br />
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Nicole-I got the feeling that Emma Willard wanted to meet her sister's suitor in order to get a better feeling if he really loved her or if he had bad intentions. I think she's bitter about her marriage and therefore is viewing it negatively. --Remy<br />
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This reading was quite depressing how she wrote about how she should question her happiness. This shows how unhappy Emma was herself. I wonder how common this was among most women? --Emma<br />
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Emma Willard was forthright in giving advice to her younger sister Almira in regards to the decision of marriage and finding the proper suitor. In the letter she wrote to Almira, she stated “. . .and we will likewise pass over the possibility of your lover’s seeing some object that he will consider more interesting than you, and likewise that you may hereafter discover some imperfection in his character. We will pass this over, and suppose that the sanction of the law has been passed upon your connection, and you are secured to each other for life” (144). It seems as though Emma is trying to think of every situation that could go wrong in a relationship, and she is attempting to discourage her younger sister for marrying for any reason, including for love or for money. Why was the idea of marriage for love considered such a risk? In today’s society, love is considered the fortifying reason for a couple to enter into matrimony together. Could it be possible that Emma was merely jealous of her younger sister because she had found a wealthy suitor that wanted to marry her, whereas Emma was once happily married and living comfortably until her husband’s finances collapsed? Emma is clearly unhappy in her own life, and in reading this excerpt, I detected a bit of jealousy towards her sisters potential happiness and wealth. -- Lindsey S.<br />
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In response to Lindsey--I understand Catherine's response, but according to the reading, her second husband took all of her money and spent it with his gambling issue. Obviously, she will begin to question marriage and the idea of love. I honestly do not think that Emma was jealous of her sister, but rather she was heartbroken and concerned for her sister. I thought it was interesting that in all of these marriage readings, parental advice has not really been shown. --Aqsa Z. <br />
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I think the idea of marrying someone because you loved them was so risky because if the person you loved couldn't provide for you, how would that make you look in society? The purpose of marriage was so that the husband could provide for his wife and children. I think that Emma may have been jealous of her sister for finding a husband, but I also think that she was unhappy because she couldn't marry for love. --Catherine K.<br />
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I think Willard is caught in a time when the idea of marriage is changing. Unfortunately, she is getting stuck between love and marriage for providing. She is having contemplating if love is necessary and also if she even wants love. I also wonder if she knows what kind of love she wants. --Michelle M.<br />
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In response to Michelle, I agree that Willard is in a very transitional time, according to marriage. She desires love but yet understands the importance of provision and having a husband who can provide for her. I think that the necessity of love in marriage does not come into complete fruition until later in the 19th or early 20th centuries. -- Hannah W.<br />
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== Caroline Gilman, “The Deferential Wife,” 1838 ==<br />
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I liked in ''The Deferential Wife'' by Caroline Gilman the quote "Men are not often unreasonable; their difficulties lie in not understanding the moral and physcial structure of our sex. They often wound through ignorance and are surprised at having offended. How clear is it, then, that woman loses by petulance and recrimination! Her first study must be self-control, almost to hypocrisy. A good wife must smile amid a thousand perplexities, and clear her voice to tones of cheerfulness when her frames is drooping with disease, or else languish alone. Man on the contrary, when trials beset him, expects to find her ear and heart a ready receptacle." (page 147) Basically this is the formation of the idea that woman is reponsible for the morality and self-control of the man. It is from this ideologue (which did develop concurrently with Republican Motherhood) that the arguments today about the dress and style of women are based upon. It is interesting to see it in its' original context in The Deferential Wife. --Sara S.<br />
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In response to Sara, I also agree that this was an intriguing article. I too felt that this was Gilman's urge to women to be the moral backbone to men. Yet, I thought it was interesting that there was almost no care for women in this passage. A woman's role was to act happy and maintain her calm so that she can make sure that her husband is not "misbehaving." Gilman appears to have no qualms about charging women with this responsibility. I do not understand how women could simply accept this responsibility without questioning whether it was really their role as a wife. It is also an interesting note that this was evidence of the start of the Republican Motherhood and the cult of domesticity. -- Hannah W.<br />
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The Deferential Wife was an interesting piece. A woman that wanted to carter to the audience of women is an interesting concept. This would play into the idea of republican motherhood and that women would want to be more educated. That being said, if the idea of educating women were important, why don’t we see more papers and magazines geared toward the women that are staying on the plantations and raising the children? –Kayle P<br />
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In answer to the above question. I think that in the early 1800s we are starting to see more papers and magazines geared towards women in the homes and plantation. At this time we start to see magazines such as Sarah Hales "Ladies Magazine," and Catharine Beecher's writings on "System and Order". These are just a few of the many self help books that started being published at this time, as well as the development of new magazines for women. --Jennifer S.<br />
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I also wonder if magazines and publications aimed towards women weren't as likely to be preserved? A lady's magazine might have been more likely to be thrown away or cut up for sewing patterns or whatever than publications aimed at men. -- Katie C.<br />
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I definitely agree with Katie, I don't think in the beginning women's publications were viewed as important as ones written by men. Gradually I do think they see the importance and they become more accepted. --Remy B.<br />
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I agree with all of your comments above and I also think we see a little bit of romance on her part. In the beginning of her marriage they were very loving to each other but as life got in the way she was growing miserable and upset that he didn’t want to spend that time with her anymore. Her romantic feelings for him were still there and you see that when she is hoping to spend time with him alone and he comes home with a friend and they talk about work all night. The “honeymoon phase” was over and her marriage became a product of the society for this period. – Pam P.<br />
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== Catharine Beecher, “System and Order,” 1841 ==<br />
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Beecher's believes that motherhood/domesticity is the greatest occupation for humanity. She believes that it will create a heaven on earth or a perfect society. This statement brings a true meaning to motherhood and housework. People are happier when they have meaning to their lives. Her belief gives women so much more to live for (not saying it is right or wrong). However, with all ideals, her advice must have stressed most women in case they failed. --- Michelle M.<br />
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In Beecher's "System and Order," she states that "The formation of the moral and intellectual character of the young is committed mainly to the female hand....The proper education of a man decides the welfare of an individual; but educate a woman, and the interests of a whole family are secured." This quote reminded me of "if you teach a man to fish..." because Beecher is saying only one person benefits from the education of a man (the man). However, a woman is responsible for the education of her children as well as a role model of morals for both her children and husband. Therefore, if you educate a woman, everyone in the family will profit. This idea combines the early idea of republican motherhood, in which the mother is the prime educator and moral guide, but combines with emerging middle class ideals in which the woman is the head of the domestic sphere. --Clare O.<br />
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Beecher asserts that "another important item is the apportioning of regular employment to the various members of the family....There is no greater mistake, than in bringing up children to feel that they must be taken care of, and waited on, by others, without any corresponding obligations on their part." I found this interesting because middle class families did not need children to work at the family business (as had been so many years previously, on farms for example) and therefore the mother had more time to focus on her children and the home. I am surprised to find Beecher encouraging mothers to "employ" their children around the house, when I had assumed children did not do any work in their families. Perhaps the change was that children did not need to do actual hard labor anymore, but were still expected to help around the house, as Beecher suggests. --Clare O.<br />
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Beecher lists a series of chores that housewives must accomplish on each day of the week. She states, "''Monday'', with some of the best housekeepers, is devoted to preparing for the labors of the week...''Tuesday'' is devoted to washing, and ''Wednesday'' to ironing. On ''Thursday'', the ironing is finished off, the clothes folded and put away, and all articles which need mending put in the mending basket, and attended to. ''Friday'' is devoted to sweeping and housecleaning. On ''Saturday''...every department is put in order...and everything about the house put in order for ''Sunday''." Such a strict daily schedule may explain why women became so bored and lonely. Their husbands could go out of the house and do business, meet with other people, or attend to different aspects of business at different times of the year. Women, on the other hand, were expected to accomplish the same tasks on the same day no matter the month or week. Do you think this could explain why women, such as Caroline Gilman, discuss the idea of women missing their husbands? Also, do you think that this weekly schedule that Beecher suggests was necessary in maintaining a household? Why or why not? -- Hannah W.<br />
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In response to Hannah, this schedule does seem a little strict to modern day women, who are accustomed to having a routine at home. The women that Beecher was writing to had no systems at all (at least none that were acceptable for the new middle class). Whenever you begin a new system or routine, you have to begin by being very strict and regimented, and once they (in this case, Beecher's audience) get the hang of it, people are free to make their own judgment calls and make adjustments as needed. Plus, when laundry takes 4 days in a week, there's only so many ways you can change the schedule. --Stef L.<br />
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Hannah-I agree the schedule does seem strict but I think Beecher might have been giving it as an example to follow. With so much to do on a daily basis I think that having a system probably helped housewives do everything neccessary by themselves! (As much as we don't like it) --Remy B.<br />
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The two things that interested me the most in Catharine Beecher's "System and Order" was here description of how to manage work within the week and the mode of "systematizing, [relating] to providing proper supplies of conveniences." The details for arranging a week seem quite logical and in fact are similar to actually accounts I have read that follow a similar outline. It does not seem That Catharine's ideas on this front could have been that new. As for the arranging items in particular places, did women really have the extra rooms just for doing laundry? And why, for the trunks full of extra supplies, were they kept locked? --Jennifer S.<br />
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In response to Jennifer S, I think that Beecher asserts that women should have extra rooms solely for laundry so as to make the household even more organized. Her whole document is called "System and Order," so to do laundry in any other place in the home besides the room devoted specifically to it would disrupt the order and cleanliness of the household. Also, perhaps the trunks full of extra supplies were kept locked so that children could not get into them and disrupt the order the wife had put them in. --Clare O.<br />
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But did families at that time actually have rooms devoted to laundry? Were houses built with laundry rooms in mind? Or was this just an ideal that Catharine Beecher writes about? --Jennifer S.<br />
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I would assume that most of the women reading the book did not have extra rooms for laundry. I think Beecher is talking about an ideal. But, I think it is interesting that today we have just that a "laundry room" in most houses. --- Michelle .<br />
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I agree. if Beecher is talking about people with extra room just for laundry, she's writing to a very small audience of rather wealthy women. Her experience of running a household probably isn't like the experiences of poorer women; they were more likely to have other work to do too, I imagine. -- Katie C.<br />
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== Catharine Sedgwick, “First to None,” 1828 ==<br />
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From our readings we can guess that the main goal in life (for most not all) women was to get married and make babies. But as with the case of Catharine Sedgwick she claims that her "perfectionist" vision of what she wants is the reason that she has stayed single. I feel that this may have been a common theme with others who did not marry but we just don't know about it because unlike her they probably didn't write about it. Does anyone else get the sense that she is completely miserable not being married but wants to put on a brave face in front of everyone around her? --Remy B.<br />
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Remy, yes I also felt that she was pretty unhappy. The last line of the essay stood out to me, "I do hope...to order my house for that better world where self may lose something of its engrossing power." This read to me, "things will be better when I'm dead." Pretty sad. A certain amount of risk accompanies any choice. If women have more freedom to choose their marital partners, they also have to accept the consequences of their decisions. In Sedgwick's case, she rejected a few suitors because they didn't meet her expectations. Because she only has herself to blame (instead of blaming her parents or society, or just accepting an unpleasant marriage without question, as would have happened in the past), it seems like it makes her loneliness more painful. --Stef L.<br />
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Like Emma, Catherine seems unhappy about her life, only she is not married. It was interesting to see how women felt about their decision to not marry. Once again, I wonder how common this unhappiness is. Is it more common to be unhappy as an unmarried woman or a married woman? -- Emma<br />
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In responnse to Emma I feel as though the women writing are pretty bold to be expressing their unhappiness at all. After all, it is rather unlady like to complain about the situation these women were in, and the ones who were writing were obviously educated. It is more common for women even today, regardless of marital status, with educations to be more discontent with societies impositions upon them. I think the fact of marriage or not is irrelevant because both types of women were unhappy. --Sara<br />
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I agree with you, Remy - and with all of you, actually - that it certainly seems that Catharine was pretty unhappy. It really stands out to me that she discusses her writings, and all writings, as a way of being honest. She says that, and seems to have good intentions in terms of being honest, and perhaps either due to shame about being unhappy, or due to the social constraints that Sara mentions against expressing dissatisfaction with one's life. More depressing than her pretty obvious unhappiness is how she tried to mask that--I can't imagine how lonely that must have felt. -- Nicole<br />
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== Sarah Connell Ayer, “The Widowed State,” 1832-33 ==<br />
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It is evident that Sarah Connell Ayer's life consisted of a continual pattern of death surrounding her. Ayer clings to the Lord in these times of trial and demonstrates a remarkable trust, at least in her diary entries. How did death affect Ayer's view of God and influence the role of religion in her life? --Ellen S.<br />
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I feel that religion was the one constant thing in Ayer's life. I think she relied on it greatly to get her through all the deaths that she experienced. I think that through these deaths, if anything, her trust in God increased. Religion was something that she could always rely on no matter where she was and I think she found a little peace in her beliefs. --Jennifer S.<br />
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For most people religion is a constant in their lives. It is comforting to know that it is usually stable. However, the question of why bad things happen to good people can push away from religion. Ayer did not do that. --Michelle M.<br />
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Ellen-As sad as Sarah Connell Ayers life was I believe her faith in God made her stronger. Death might have pulled her closer into her dependence on her religion to get through the rough times in her life. --Remy B.<br />
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Jennifer, I agree that she felt that religion was the constant thing in her life, but we also see that her spirit was starting to break a little. When she had to go live with her husbands family, I am sure that she felt like life was beating her down. When she practiced her religion you could tell it gave her hope, but there was always this nagging feeling that another bad thing was going to happen. --Pam P.<br />
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== Eliza Ann Mulford, “Rules of the School,” 1814 ==<br />
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I wonder how the girls felt about these rules. Were they sincerely considering their excuses for skipping church in light of what they'd tell God at judgement day? Did they consider whether they wanted to read a novel or have a casual conversation in light of whether they were properly using God's time? I want to know what these rules say about the young women they applied to. -- Katie C.<br />
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(Reply to Katie): What (it seems to me) the rules say about the girls is that they were not trusted. It seems to me that if everyone at the institution truly believed that each and every young lady at the school were sufficiently Godly that the thought of Judgment Day would be enough to stop them from breaking rules or skipping sabbath, all of their "superiors" would be able to go home and take a nap, certain of the impeccable behavior of all of the girls there. --Nicole<br />
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What stands out about this reading is the fact that the rules designed by the schools constrained every aspect of the girls live all to meet the standards of the ideal middle class woman. It appears that the school was not only there to educate it students but transform them into the moral authority that women were expected to be. Also playing into the image of an a partnership within a marriage, by creating a wife who was not only equal in education but a example to be followed in moral behavior. Like Kate, I wonder what the students thought of these rules, did they see them as necessary for the life they wanted to live or excessive? --Rachel T.<br />
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Eliza Ann Mulford's account of the rules that existed at this school reflected the close watch these girls were kept under. Like Kate and Rachel have pointed out, I wonder if these girls felt oppressed by these rules or whether they truly felt like these rules were necessary to achieve the status of a respectable woman? --Ellen S.<br />
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My feeling is that the girls didn't know they were being "oppresed". I think during this time period, (some) young girls followed the rules because they knew that they had duties to be the moral authority in the household. --Catherine K.<br />
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== Emma Willard, “A Rationale for Female Education,” 1819 ==<br />
What I found interesting in Emma Willard's piece was that it was a seminary for girls. What church/denomination was she a part of? And when did women become more involved in religion in the United States? The major difference between this document and the source before it is that it encourages morality and intellect, while it seemed that Eliza Ann Mulford's promoted piety only. --Mary Beth M.<br />
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In an answer to your questions, I think that women started becoming more involved with religion in the United States when the ideals of Republican Motherhood came about. Religion was a great source for social morality for these people and since women were taking the moral roles in society, they would want to turn to the church to show both their children and their community that they were upholding moral beliefs.-- Heather T.<br />
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"A more advanced institution than the academy, the antebellum female seminary sought to imitate some features of the male college curriculum. Seminaries required or taught classical languages, eschewed polite accomplishments, and admitted only older students who passed examinations...The very name "seminary," usually associated with the ministry, implied some type of professional training." (Woloch 161) I don't think that these female seminaries were strictly theological schools, like seminaries are today. It appears that religion was integrated more into the fabric of everyday life (see the mill rules)than now, so perhaps the schools were religious in that way, but I don't think that equates to a clergy-training school. --Stef L.<br />
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In response to the previous comments it appears that women could only seriously enter the world of higher education through the religious institutions. Mary Beth - you make an interesting point in the differences between the two readings, perhaps it can be interpreted through the evolving ideas on women's education in that it did not necessarily need such heavy religious overtones for it to be socially acceptable for women to be educated. --Rachel T.<br />
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== Miss Burnham’s Report, “A Choctaw Mission School,” 1824 ==<br />
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I found this reading very interesting. Very young girls were forced to leave their families, and wear European clothing, speak English, and learn the bible. I assume some girls even starved to death because the food was so different than what they were used to. My question is, after returning home from this school, how had the girls' relationships with their native people and families changed? --Catherine K.<br />
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In response to Catherine I think that the relationship between the teachers and the individual natives' relationship would be a strong one, but overall, they would still view "Natives" as savage and ungodly. All of the teachers' documents we read mention the godlessness, lack of churches, lack of interest in pursuing the religion by the natives or lack of honoring of the Sabbath. This means that even if they felt better about the individual girls they taught, they probably felt as though they "saved" them. Not respected them --Sara S.<br />
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This passage was indeed interesting. One section that I found especially interesting was the one about the family who walked 55 miles to bring the girls to the school and then walked them 55 miles back when they heard a rumor about the missionaries taking land. THEN they took them 55 miles back to the school because the girls were unhappy at home. Once sent home, I question whether or not the girls from the schools were bullied or even excommunicated for their new way of life. --Ashley V.<br />
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== Letters from Teachers, “Reports on Western Schools,” 1847 ==<br />
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These letters are really pitiful, and it's amazing to me that we have a public school system at all, considering its origins. One thing that really stands out to me is the sense of moral duty/religious obligation that keeps these teachers working, even though (much of the time) they weren't being paid. Is this a continuation of the ideals (and responsibilities) of republican motherhood, that women are responsible for the moral uplift of the entire nation? --Stef L.<br />
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I found these letters to be quite interesting. First, the fact that these new teachers were so concerned about the religion and morals of the people in the community. Religion seemed to be one of the biggest concerns of these new teachers. Why was that? Second, it was interesting to see the these two very different experiences. The first teacher seemed to have some real problems with the community excepting her. It almost seemed as if they though education was silly, possibly because they were more concerned about the success of their farms, of surviving, instead of reading and writing. Where as the second teacher seemed to have real success in her bringing her community together. I am quite amazed by what she was able to accomplish.It would be interesting to know exactly where these women went to do this teaching. --Jennifer S.<br />
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Chatharine Beecher sounded like an inspirational woman. She truly cared about education. One thing I did find weird was her promotion of teaching as a woman's profession. What if a man were to teach and step forward and ask for her help. Was a male teacher completely unheard of? Would she deny him? -- Ashley V.<br />
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== Rules of the Mill from Lowell and Lancaster, 1820-1840 ==<br />
How extensive rules for living in a mill community seem to be very personally invasive for a job. The rules that were applied to the boarders seems equivalent to life under a male figurehead through parental controls or marriage. Mandating when the workers had to be in bed to forcing their attendance in church molded these women into the ideals of the mill managers as well as into the evolving perception of female work roles. What I found to be the most interesting point was that it was more socially acceptable for women to be single longer and have jobs of their own yet it appears that the women who worked in the mill only fell back into patriarchal relationships that these new forms of female freedom seem to oppose. Could it be that women were so eager to embrace the world of employment and financial independence that they were willing to fit into the mold instilled by the mill? Or could it had been from the women workers being attracted into a world that was very familiar to them? -- Rachel T.<br />
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== Harriet Farley, “A Letter from Lowell,” 1844 ==<br />
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I wonder how accurately this reflects mill life? It was published in a mill journal, which would have an interest in showing the best side of the mill, but it isn't a completely rosy picture. I thought it was particularly interesting to see a story of a woman off on her own, making her own income, in a way that I don't think we've seen as often before - do you think 'Susan's' story reflects how young women felt about living as single women? --Katie C.<br />
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This letter struck me as being so propagandized, I would not have been surprised if it turned out that it had been written by an overseer. The small complaints ("these rooms are kept very warm, and are disagreeably scented"..."it makes my feet ache and swell") serve to give the letter an air of respectability, and make it seem like a legitimate letter, but the emphasis on the positive and lack of emphasis on negative aspects (If my feet were painful and swelling, I'd factor it much more into my overall sense of happiness!) makes the letter seem utterly false--which of course it is. I can't help but wonder whether Harriet and her compatriots truly felt this was an accurate representation of their lives? -- Nicole<br />
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== The Voice of Industry, “A Spirit of Protest,” 1846 ==<br />
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The movement which is the subject of this article was conducted entirely or almost entirely by women, who recognized a "sisterhood" of workers. How might the tactics used by movement leaders have been influenced by the gender roles of their day? Might they have faced any particular difficulties in negotiating with male management? --Rebecca W.<br />
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== Amelia Stewart Knight, “Crossing the Plains,” 1853 ==<br />
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I found this to be very interesting. I had never heard much about the wagon trains, other than “They were going west for a better life.” This added a different element to the train and gave me a whole different perspective. Everyone knows that the wagon train was difficult but when you are reading someone else’s words and to read what they struggled with, it gives the information a new dimension. –Kayle P<br />
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While I was reading Crossing the Plains by Knight, I did not notice anything out of the ordinary. They were on the way to Oregon and made their way through so many difficult things. This includes cold temperatures, hot sun, and many bothersome bugs. To my surprise, at the end of this journal the reader finds out that everything that Knight went through, she did it while she was with child. Can you imagine what she endured while traveling in this manner? I guess during this time even if you were uncomfortable you still had to do what was necessary to survive.--Pam P.<br />
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In response to Pam P, I think that Knight endured the hardships of westward movement so that her child could have a better life. The introduction states that the migrations were "made by people who were neither extremely rich nor extremely poor." Perhaps, since Knight would have been somewhere in the middle, a westward movement could have provided new opportunities for her child. --Clare O<br />
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== Mary Ballou, “A Woman’s View of the Gold Rush,” 1852 ==<br />
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QUESTION:<br />
In the October 21st entry, she tells her son Selden about the days she goes to church. She expresses that she goes whenever she can. However, it is interesting to see that she is the only lady. Why is she the only lady at these church sermons? She is in this work that calls for women with domestic skills, but she is the only one in church? Was she more religious? Did other women not have time? Aqsa Z.<br />
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When I read A Woman’s View of the Gold Rush by Mary Ballou, I almost feel bad for her and her situation. She takes it in stride though and while looking for gold she also is running a boarding house. She misses her children terribly and she was not the only one who was feeling this way. She spoke to a couple of different women who were also “homesick” and did not think that the gold rush was what everyone made it out to be. I would assume the reason why they cannot go back to where they came from is because they sold everything to go look for gold? Did her husband feel the same way? – Pam P.<br />
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--in response to Pam's question: I felt the same way, but her husbands part was mentioned very briefly in the story. I almost felt that she did more work? The letter was to her son, not to another friend or someone she would lie too. Although this gold rush did ask for women who specialized in domestic duties, her husband came along. But, he didnt really get much mention. Either he works outside of the house or he doesn't do much. Or maybe he is the one to look for gold while she works all day, ensuring that they may stay and continue in their search. --Aqsa Z. <br />
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Reading "A Woman's View of the Gold Rush," I almost felt that Ballou was trying to cover up her sadness by discussing all that she was doing for the miners at the boarding house. It seemed that she was upholding that notion of keeping home as a refuge for her husband by doing all of that cooking! I wonder if her discussing her cooking in her letter was her way of keeping herself from badmouthing her poor situation to her son? --Heather T.<br />
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In response to Heather's post, I agree that Ballou seemed to be purposely omitting the sad aspects of her life caring for these miners in the boarding house. This seems to be a common trend in letters from the West back East, overlooking the tough circumstances because they chose to focus on the good aspects. --Ellen S.<br />
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== Petitions of the Cherokee Women’s Council on Removal, 1817, 1818 ==<br />
<br />
Throughout this reading, I was confused as to who "our father, the great president" was? The women address that they've done everything the "Father/president" has asked of them: become farmers, manufacture clothes, etc. Who is the father though? And if it really is the president, why do they call him father? --Aqsa Z.<br />
<br />
Hopefully in answering your question (or trying to at least, because it was a bit confusing to me as well) the Cherokee Nation was actually considered a sovereign nation, which also meant they had their own constitution and their own laws. The leader of their nation or tribe was a man named John Ross, who in fact was not 100% Cherokee, but he was considered the "Moses of the Cherokee Nation." He was a representative for the Cherokee people to the United States government and he would basically be considered their President (or father...I think). "There are some white men among us who have been raised in this country from their youth, are connected with us by marriage, and have considerable families, who are very active in encouraging the emigration of our nation" (201. John Ross would have been in this category, as he was white and married to a Cherokee woman. -- Lindsey S.<br />
<br />
I assumed she meant god. Perhaps some clarification in class would help. --Stef L.<br />
<br />
== Sarah Winnemucca, “Life Among the Paiutes,” 1883 ==<br />
<br />
I think the most important thing I took away from this reading is how children of the Paiutes are taught to be good, and to love everybody. So when the white settlers first arrived, Sarah's grandfather, the chief, tried to make them feel welcome. However, later in her account, Sarah writes of how unhappy her people are. Mothers begin to fear getting pregnant, because they do not think they would be able to provide for their young. Religion plays a large role in this tribe, and war is not a favorable decision when two tribes are in conflict. --Catherine K.<br />
<br />
Towards the end of this reading, Sara Winnemucca comments that "If women could go into your Congress I think justice would soon be done to the Indians." In what ways did her culture encourage this belief? What aspects of her own life supported these egalitarian views? My other question would be, are these views totally separate from the Euro-American belief that women were more spiritually and morally pure? --Rebecca W.<br />
<br />
In response to Rebecca's first question, Winnemucca's culture viewed women as a more central part of the dynamics. They exercised greater political power and so Sara's comment would insinuate that she felt women could fix the ill Indian relations that existed. --Ellen S.<br />
<br />
== A Sioux Tale, “A Woman Kills Her Daughter” ==<br />
<br />
This has to be one of my favorite readings so far! I knew that Indians were great story tellers and that it was part of their traditions of keeping their history going but I've never heard a story like this. Was this type of story telling common? Was this to warn women of jealousy? --Remy B.<br />
<br />
I agree with Remy! This was a great story. I think it was amazing how when the son-in-law realized something was wrong, he continued to follow the rules and did not become disrespectful or say anything to her directly. The note at the bottom of the page explains that he must address her through his wife; even in a crazy situation like that, he still abides by this rule. --Aqsa Z.yy <br />
<br />
I loved all of the supernatural elements to this tale. I felt that it amplified the morals that the story was trying to convey (don't kill others for your own gain, especially family members). However, since this is technically a part of oral history, despite it being written down, I wonder how much of this story is the original tale? If there is more, which characters would have more of a presence?-- Heather T.<br />
<br />
I would have to agree also with Remy and Aqsa...this was definitely my favorite reading so far! My father's side of the family is actually all Sioux Native Americans and it is intersting to be able to read one of their stories. Typically, most native stories and legends were passed through oral tradition, and it is exciting to be able to read one of their stories. I wonder how old this story actually is, considering the fact that they are passed down over the years and they typically were never written. I would think that most of their stories and legends had some kind of moral value or lesson to be learned from it, and considering this, I wonder if this was a common occurence amongst the tribe. It is unfathomable to me to think that a girl's mother could actually be ruthless enough to commit the atrocites this woman did to her own daughter. It was a great story but it very much resembled a skit one would see on the Jerry Springer show in today's world. -- Lindsey S.</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_9_Questions/Comments-327_11Week 9 Questions/Comments-327 112011-10-27T03:26:07Z<p>RTippett: /* Eliza Ann Mulford, “Rules of the School,” 1814 */</p>
<hr />
<div>FOR THIS WEEK POST TWO QUESTIONS BY THURSDAY AND CHECK BACK TO RESPOND TO TWO QUESTIONS BY SATURDAY.<br />
<br />
<br />
<br />
<br />
== General Questions ==<br />
<br />
I was surprised (although I shouldn't really have been) at the number of these documents which refer to religion as important to their daily lives: from the lowell girls' rules enforcing religious practice to the teachers in the American west to the women on the gold mines everyone was obsessed with the sanctity of their own religion and the lack of religion in their society. Were these women simply becoming teachers to help those less fortunate than them or were they really seeking an attempt at missionary work of people they truly believed to be spiritually beneath them. Although the outcome of their work would still be the same, it would be important to know the background for which their work was done for it would tell more about the woman doing the work. --Sara S.<br />
<br />
<br />
<br />
== Emma Willard, “Matrimonial Risks,” 1815 ==<br />
<br />
Willard is concerned with the happiness of marriage. She warns her sister not to get her hopes up, when it comes to her suitor Mr. L because he might be disappointing. I wonder if this is a change to "companionate marriages." Willard sees or wants marriage to be happy, but realizes that marriage could be miserable. Since Willard knows that men can fail at companionate marriages, does that mean the idea of marriage changing? Do women feel they have a choice? --Michelle M.<br />
<br />
== Caroline Gilman, “The Deferential Wife,” 1838 ==<br />
<br />
I liked in ''The Deferential Wife'' by Caroline Gilman the quote "Men are not often unreasonable; their difficulties lie in not understanding the moral and physcial structure of our sex. They often wound through ignorance and are surprised at having offended. How clear is it, then, that woman loses by petulance and recrimination! Her first study must be self-control, almost to hypocrisy. A good wife must smile amid a thousand perplexities, and clear her voice to tones of cheerfulness when her frames is drooping with disease, or else languish alone. Man on the contrary, when trials beset him, expects to find her ear and heart a ready receptacle." (page 147) Basically this is the formation of the idea that woman is reponsible for the morality and self-control of the man. It is from this ideologue (which did develop concurrently with Republican Motherhood) that the arguments today about the dress and style of women are based upon. It is interesting to see it in its' original context in The Deferential Wife. --Sara S.<br />
<br />
The Deferential Wife was an interesting piece. A woman that wanted to carter to the audience of women is an interesting concept. This would play into the idea of republican motherhood and that women would want to be more educated. That being said, if the idea of educating women were important, why don’t we see more papers and magazines geared toward the women that are staying on the plantations and raising the children? –Kayle P<br />
<br />
== Catharine Beecher, “System and Order,” 1841 ==<br />
<br />
Beecher's believes that motherhood/domesticity is the greatest occupation for humanity. She believes that it will create a heaven on earth or a perfect society. This statement brings a true meaning to motherhood and housework. People are happier when they have meaning to their lives. Her belief gives women so much more to live for (not saying it is right or wrong). However, with all ideals, her advice must have stressed most women in case they failed. --- Michelle M.<br />
<br />
In Beecher's "System and Order," she states that "The formation of the moral and intellectual character of the young is committed mainly to the female hand....The proper education of a man decides the welfare of an individual; but educate a woman, and the interests of a whole family are secured." This quote reminded me of "if you teach a man to fish..." because Beecher is saying only one person benefits from the education of a man (the man). However, a woman is responsible for the education of her children as well as a role model of morals for both her children and husband. Therefore, if you educate a woman, everyone in the family will profit. This idea combines the early idea of republican motherhood, in which the mother is the prime educator and moral guide, but combines with emerging middle class ideals in which the woman is the head of the domestic sphere. --Clare O.<br />
<br />
Beecher asserts that "another important item is the apportioning of regular employment to the various members of the family....There is no greater mistake, than in bringing up children to feel that they must be taken care of, and waited on, by others, without any corresponding obligations on their part." I found this interesting because middle class families did not need children to work at the family business (as had been so many years previously, on farms for example) and therefore the mother had more time to focus on her children and the home. I am surprised to find Beecher encouraging mothers to "employ" their children around the house, when I had assumed children did not do any work in their families. Perhaps the change was that children did not need to do actual hard labor anymore, but were still expected to help around the house, as Beecher suggests. --Clare O.<br />
<br />
Beecher lists a series of chores that housewives must accomplish on each day of the week. She states, "''Monday'', with some of the best housekeepers, is devoted to preparing for the labors of the week...''Tuesday'' is devoted to washing, and ''Wednesday'' to ironing. On ''Thursday'', the ironing is finished off, the clothes folded and put away, and all articles which need mending put in the mending basket, and attended to. ''Friday'' is devoted to sweeping and housecleaning. On ''Saturday''...every department is put in order...and everything about the house put in order for ''Sunday''." Such a strict daily schedule may explain why women became so bored and lonely. Their husbands could go out of the house and do business, meet with other people, or attend to different aspects of business at different times of the year. Women, on the other hand, were expected to accomplish the same tasks on the same day no matter the month or week. Do you think this could explain why women, such as Caroline Gilman, discuss the idea of women missing their husbands? Also, do you think that this weekly schedule that Beecher suggests was necessary in maintaining a household? Why or why not? -- Hannah W.<br />
<br />
== Catharine Sedgwick, “First to None,” 1828 ==<br />
<br />
From our readings we can guess that the main goal in life (for most not all) women was to get married and make babies. But as with the case of Catharine Sedgwick she claims that her "perfectionist" vision of what she wants is the reason that she has stayed single. I feel that this may have been a common theme with others who did not marry but we just don't know about it because unlike her they probably didn't write about it. Does anyone else get the sense that she is completely miserable not being married but wants to put on a brave face in front of everyone around her? --Remy B. <br />
<br />
== Sarah Connell Ayer, “The Widowed State,” 1832-33 ==<br />
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<br />
== Eliza Ann Mulford, “Rules of the School,” 1814 ==<br />
<br />
I wonder how the girls felt about these rules. Were they sincerely considering their excuses for skipping church in light of what they'd tell God at judgement day? Did they consider whether they wanted to read a novel or have a casual conversation in light of whether they were properly using God's time? I want to know what these rules say about the young women they applied to. -- Katie C.<br />
<br />
What stands out about this reading is the fact that the rules designed by the schools constrained every aspect of the girls live all to meet the standards of the ideal middle class woman. It appears that the school was not only there to educate it students but transform them into the moral authority that women were expected to be. Also playing into the image of an a partnership within a marriage, by creating a wife who was not only equal in education but a example to be followed in moral behavior. Like Kate, I wonder what the students thought of these rules, did they see them as necessary for the life they wanted to live or excessive? --Rachel T.<br />
<br />
== Emma Willard, “A Rationale for Female Education,” 1819 ==<br />
<br />
<br />
== Miss Burnham’s Report, “A Choctaw Mission School,” 1824 ==<br />
<br />
<br />
== Letters from Teachers, “Reports on Western Schools,” 1847 ==<br />
<br />
<br />
== Rules of the Mill from Lowell and Lancaster, 1820-1840 ==<br />
How extensive rules for living in a mill community seem to be very personally invasive for a job. The rules that were applied to the boarders seems equivalent to life under a male figurehead through parental controls or marriage. Mandating when the workers had to be in bed to forcing their attendance in church molded these women into the ideals of the mill managers as well as into the evolving perception of female work roles. What I found to be the most interesting point was that it was more socially acceptable for women to be single longer and have jobs of their own yet it appears that the women who worked in the mill only fell back into patriarchal relationships that these new forms of female freedom seem to oppose. Could it be that women were so eager to embrace the world of employment and financial independence that they were willing to fit into the mold instilled by the mill? Or could it had been from the women workers being attracted into a world that was very familiar to them? -- Rachel T.<br />
<br />
== Harriet Farley, “A Letter from Lowell,” 1844 ==<br />
<br />
I wonder how accurately this reflects mill life? It was published in a mill journal, which would have an interest in showing the best side of the mill, but it isn't a completely rosy picture. I thought it was particularly interesting to see a story of a woman off on her own, making her own income, in a way that I don't think we've seen as often before - do you think 'Susan's' story reflects how young women felt about living as single women? --Katie C.<br />
<br />
== The Voice of Industry, “A Spirit of Protest,” 1846 ==<br />
<br />
<br />
== Amelia Stewart Knight, “Crossing the Plains,” 1853 ==<br />
<br />
I found this to be very interesting. I had never heard much about the wagon trains, other than “They were going west for a better life.” This added a different element to the train and gave me a whole different perspective. Everyone knows that the wagon train was difficult but when you are reading someone else’s words and to read what they struggled with, it gives the information a new dimension. –Kayle P<br />
<br />
== Mary Ballou, “A Woman’s View of the Gold Rush,” 1852 ==<br />
<br />
QUESTION:<br />
In the October 21st entry, she tells her son Selden about the days she goes to church. She expresses that she goes whenever she can. However, it is interesting to see that she is the only lady. Why is she the only lady at these church sermons? She is in this work that calls for women with domestic skills, but she is the only one in church? Was she more religious? Did other women not have time? Aqsa Z.<br />
<br />
== Petitions of the Cherokee Women’s Council on Removal, 1817, 1818 ==<br />
<br />
<br />
== Sarah Winnemucca, “Life Among the Paiutes,” 1883 ==<br />
<br />
<br />
== A Sioux Tale, “A Woman Kills Her Daughter” ==<br />
<br />
This has to be one of my favorite readings so far! I knew that Indians were great story tellers and that it was part of their traditions of keeping their history going but I've never heard a story like this. Was this type of story telling common? Was this to warn women of jealousy? --Remy B.</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_9_Questions/Comments-327_11Week 9 Questions/Comments-327 112011-10-25T03:07:09Z<p>RTippett: /* Rules of the Mill from Lowell and Lancaster, 1820-1840 */</p>
<hr />
<div>== General Questions ==<br />
<br />
I was surprised (although I shouldn't really have been) at the number of these documents which refer to religion as important to their daily lives: from the lowell girls' rules enforcing religious practice to the teachers in the American west to the women on the gold mines everyone was obsessed with the sanctity of their own religion and the lack of religion in their society. Were these women simply becoming teachers to help those less fortunate than them or were they really seeking an attempt at missionary work of people they truly believed to be spiritually beneath them. Although the outcome of their work would still be the same, it would be important to know the background for which their work was done for it would tell more about the woman doing the work. --Sara S.<br />
<br />
<br />
<br />
== Emma Willard, “Matrimonial Risks,” 1815 ==<br />
<br />
<br />
== Caroline Gilman, “The Deferential Wife,” 1838 ==<br />
<br />
I liked in ''The Deferential Wife'' by Caroline Gilman the quote "Men are not often unreasonable; their difficulties lie in not understanding the moral and physcial structure of our sex. They often wound through ignorance and are surprised at having offended. How clear is it, then, that woman loses by petulance and recrimination! Her first study must be self-control, almost to hypocrisy. A good wife must smile amid a thousand perplexities, and clear her voice to tones of cheerfulness when her frames is drooping with disease, or else languish alone. Man on the contrary, when trials beset him, expects to find her ear and heart a ready receptacle." (page 147) Basically this is the formation of the idea that woman is reponsible for the morality and self-control of the man. It is from this ideologue (which did develop concurrently with Republican Motherhood) that the arguments today about the dress and style of women are based upon. It is interesting to see it in its' original context in The Deferential Wife. --Sara S.<br />
<br />
<br />
== Catharine Beecher, “System and Order,” 1841 ==<br />
<br />
<br />
== Catharine Sedgwick, “First to None,” 1828 ==<br />
<br />
<br />
== Sarah Connell Ayer, “The Widowed State,” 1832-33 ==<br />
<br />
<br />
== Eliza Ann Mulford, “Rules of the School,” 1814 ==<br />
<br />
<br />
== Emma Willard, “A Rationale for Female Education,” 1819 ==<br />
<br />
<br />
== Miss Burnham’s Report, “A Choctaw Mission School,” 1824 ==<br />
<br />
<br />
== Letters from Teachers, “Reports on Western Schools,” 1847 ==<br />
<br />
<br />
== Rules of the Mill from Lowell and Lancaster, 1820-1840 ==<br />
How extensive rules for living in a mill community seem to be very personally invasive for a job. The rules that were applied to the boarders seems equivalent to life under a male figurehead through parental controls or marriage. Mandating when the workers had to be in bed to forcing their attendance in church molded these women into the ideals of the mill managers as well as into the evolving perception of female work roles. What I found to be the most interesting point was that it was more socially acceptable for women to be single longer and have jobs of their own yet it appears that the women who worked in the mill only fell back into patriarchal relationships that these new forms of female freedom seem to oppose. Could it be that women were so eager to embrace the world of employment and financial independence that they were willing to fit into the mold instilled by the mill? Or could it had been from the women workers being attracted into a world that was very familiar to them? -- Rachel T.<br />
<br />
== Harriet Farley, “A Letter from Lowell,” 1844 ==<br />
<br />
== The Voice of Industry, “A Spirit of Protest,” 1846 ==<br />
<br />
<br />
== Amelia Stewart Knight, “Crossing the Plains,” 1853 ==<br />
<br />
<br />
== Mary Ballou, “A Woman’s View of the Gold Rush,” 1852 ==<br />
<br />
<br />
== Petitions of the Cherokee Women’s Council on Removal, 1817, 1818 ==<br />
<br />
<br />
== Sarah Winnemucca, “Life Among the Paiutes,” 1883 ==<br />
<br />
<br />
== A Sioux Tale, “A Woman Kills Her Daughter” ==</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_9_Questions/Comments-327_11Week 9 Questions/Comments-327 112011-10-25T03:06:42Z<p>RTippett: /* Rules of the Mill from Lowell and Lancaster, 1820-1840 */</p>
<hr />
<div>== General Questions ==<br />
<br />
I was surprised (although I shouldn't really have been) at the number of these documents which refer to religion as important to their daily lives: from the lowell girls' rules enforcing religious practice to the teachers in the American west to the women on the gold mines everyone was obsessed with the sanctity of their own religion and the lack of religion in their society. Were these women simply becoming teachers to help those less fortunate than them or were they really seeking an attempt at missionary work of people they truly believed to be spiritually beneath them. Although the outcome of their work would still be the same, it would be important to know the background for which their work was done for it would tell more about the woman doing the work. --Sara S.<br />
<br />
<br />
<br />
== Emma Willard, “Matrimonial Risks,” 1815 ==<br />
<br />
<br />
== Caroline Gilman, “The Deferential Wife,” 1838 ==<br />
<br />
I liked in ''The Deferential Wife'' by Caroline Gilman the quote "Men are not often unreasonable; their difficulties lie in not understanding the moral and physcial structure of our sex. They often wound through ignorance and are surprised at having offended. How clear is it, then, that woman loses by petulance and recrimination! Her first study must be self-control, almost to hypocrisy. A good wife must smile amid a thousand perplexities, and clear her voice to tones of cheerfulness when her frames is drooping with disease, or else languish alone. Man on the contrary, when trials beset him, expects to find her ear and heart a ready receptacle." (page 147) Basically this is the formation of the idea that woman is reponsible for the morality and self-control of the man. It is from this ideologue (which did develop concurrently with Republican Motherhood) that the arguments today about the dress and style of women are based upon. It is interesting to see it in its' original context in The Deferential Wife. --Sara S.<br />
<br />
<br />
== Catharine Beecher, “System and Order,” 1841 ==<br />
<br />
<br />
== Catharine Sedgwick, “First to None,” 1828 ==<br />
<br />
<br />
== Sarah Connell Ayer, “The Widowed State,” 1832-33 ==<br />
<br />
<br />
== Eliza Ann Mulford, “Rules of the School,” 1814 ==<br />
<br />
<br />
== Emma Willard, “A Rationale for Female Education,” 1819 ==<br />
<br />
<br />
== Miss Burnham’s Report, “A Choctaw Mission School,” 1824 ==<br />
<br />
<br />
== Letters from Teachers, “Reports on Western Schools,” 1847 ==<br />
<br />
<br />
== Rules of the Mill from Lowell and Lancaster, 1820-1840 ==<br />
How extensive rules for living in a mill community seem to be very personally invasive for a job. The rules that were applied to the boarders seems equivalent to life under a male figurehead through parental controls or marriage. Mandating when the workers had to be in bed to forcing their attendance in church molded these women into the ideals of the mill managers as well as into the evolving perception of female work roles. What I found to be the most interesting point was that it was more socially acceptable for women to be single longer and have jobs of their own yet it appears that the women who worked in the mill only fell back into patriarchal relationships that these new forms of female freedom seem to oppose. Could it be that women were so eager to embrace the world of employment and financial independence that they were willing to fit into the mold instilled by the mill? Or could it had been from the women workers being attracted into a world that was very familiar to them?<br />
<br />
== Harriet Farley, “A Letter from Lowell,” 1844 ==<br />
<br />
== The Voice of Industry, “A Spirit of Protest,” 1846 ==<br />
<br />
<br />
== Amelia Stewart Knight, “Crossing the Plains,” 1853 ==<br />
<br />
<br />
== Mary Ballou, “A Woman’s View of the Gold Rush,” 1852 ==<br />
<br />
<br />
== Petitions of the Cherokee Women’s Council on Removal, 1817, 1818 ==<br />
<br />
<br />
== Sarah Winnemucca, “Life Among the Paiutes,” 1883 ==<br />
<br />
<br />
== A Sioux Tale, “A Woman Kills Her Daughter” ==</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_8_Questions/Comments-327_11Week 8 Questions/Comments-327 112011-10-19T22:52:51Z<p>RTippett: /* New England Divorce, CT, 1655-1678; MD, 1680 */</p>
<hr />
<div>== Overarching Questions ==<br />
<br />
In many of the readings, I was surprised to read that women tended to leave possessions in unequal amounts to their heirs whereas men tended to split up what was theirs equally. I would have assumed that men would favor their sons over their daughters, but they tended to leave their offspring relatively equal shares (although in the form of land for sons and movable things for daughters). It is interesting that women favored their daughters in wills. Perhaps this is because women did not have many rights of ownership so the women wanted to aid their female relatives in any way possible. --Clare O.<br />
<br />
<br />
== Antenuptial contract, Mass, 1653 ==<br />
<br />
<br />
== New England Divorce, CT, 1655-1678; MD, 1680 ==<br />
<br />
When reading the divorce laws of Connecticut, I expected the reasons for granting of divorces to be things such as adultery or desertion. What I did not expect was the long periods of time a spouse has to be away before the law considers the absence desertion. Three years with a total neglect of duty or seven years of providential absence seems like an extremely long amount of time, particularly for the wife being deserted. Especially since the woman cannot get married to another before the period is up and the divorce is granted, likely leaving the woman in very poor economical standing. In the case of Bridget Baxter, after the divorce was granted, the court allowed her to sell her husbands estate to pay off debts but I can imagine this would not be enough in the case of many women, especially if they were becoming indebted for the years their husbands were gone. --Clare O.<br />
<br />
In the divorce laws, I was surprised at how much they made marriage sound like slavery. The laws included words like "sett her free from her said husband," or "be free from her conjugall bonds." Even in the case of Robert Wade, the law said that he was "free from Joanne Wade." At first I thought that it was a negative portrayal of marriage, but I have reconsidered the possibility that they mean "bonds" in the best way, as marriage was a bond between people. --Mary Beth M.<br />
<br />
<br />
I read the New England Divorce notices and was really surprised and appalled by the 1662 "whereas the estate that her husband Baxter left with her is sold to pay debts, all excepting a bed and her wearing aparell" meaning they took EVERYTHING BUT THE SHIRT OFF HER BACK. I thought this was just an expression, but apparently it was not. So strange that they would be so harsh to a woman when the debt was her husbands and not her owns. --Sara S.<br />
<br />
I found it ironic that women in New England were the only ones permitted a full divorce as compared to the rest of the colonies. Even though the women were granted divorces on very valid reasons it seems contradictory to the other laws would allow for severe punishments for premarital sex or coming to church dirty. How is it a woman could exercise enough power to end a marriage but could be reprimanded for offenses that seem trivial to divorce? For a relationship that was based in the church it seems that it should be much harder to break it and especially by the woman who was viewed as morally and spiritually weaker than her husband. --Rachel T.<br />
<br />
== SC feme sole trader acts, 1712, 1744 ==<br />
<br />
I was really surprised by the Feme Sole Trader Acts in South Carolina. Obviously these women still had to have permission from their hubsands to be labeled as Feme Sole, but once they got that label they were free to do as they wished as far as their business went. It seems far outside of "progressive" for the time period. --Sara S.<br />
<br />
<br />
<br />
== Mass, 1675-1680 – Women in county courts ==<br />
<br />
<br />
== Virginia, 1642, NY 1721-1759 – Widows, Wills and Dower Rights ==<br />
<br />
<br />
== Women’s Estates, Mass, 1664, NY 1747-1759 ==<br />
<br />
<br />
== Suzanne Lebsock, The Free Women of Petersburg ==<br />
<br />
I find it interesting that being an administrator/executor of a will would jump-start a business career for women. Lebsock describes that "as the executors of administrators of their deceased husbands' estates. . .the administrator was obliged to dissolve partnerships, to collect and pay debts, to pursue litigation, to distribute the estate to the proper heirs, and to manage it in the meantime." It seems that women more or less got a crash-course in conducting business and would find some prosperity in their loss. --Heather T.</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_7_Questions/Comments-327_11Week 7 Questions/Comments-327 112011-10-09T21:17:12Z<p>RTippett: New page: The diary of Martha Ballard was an insightful view into the world of midwifery by helping to clarify the deep connection women had to this responsibility. In last week's readings there wa...</p>
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<div>The diary of Martha Ballard was an insightful view into the world of midwifery by helping to clarify the deep connection women had to this responsibility. In last week's readings there was discussion of male doctors replacing the role of midwifes during child delivery and the resentment that was harbored by these women because of it. By reading Martha's diary, it becomes clear that being a midwife was much more than just a job but to women like her it was a way of life. Martha constantly discusses delivering babies and attending to the mothers in a very passionate way, displaying her own personal drive to help her community. Being a midwife appears to be what defines Ballard as a person, more so than her husband or religion, helping to clarify how dramatic the lifestyle change was for these women who were forced out of the delivery room by medical professionals. Being a midwife is what gave women power and social standing, and Martha appears to use her abilities as a successful midwife to obtain just that. --Rachel T.</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_6_Questions/Comments-327_11Week 6 Questions/Comments-327 112011-10-06T01:57:49Z<p>RTippett: /* Catherine Scholten, "On the Importance of the Obstetrick Art" 1977 */</p>
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<div>== Catherine Scholten, "On the Importance of the Obstetrick Art" 1977 ==<br />
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In this article, Scholten brings up a point I had not considered: that changes in the way childbirth was viewed and dealt with were connected to religious and social attitudes. I knew, of course, that the idea of men as midwives or obstetricians was a social change, and that there were a number of factors associated with that change. What I had not considered was how the religious view of childbirth changed as science changed. As science was able to make childbirth less painful for the mother, the clergy actually reinterpreted Biblical texts relating to childbirth. This was one effect of scientific changes which I had not considered. -- Rebecca W.<br />
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What interested me the most about this article was the dramatic shift in attitudes with the shift from Midwives to Physicians between the centuries. Throughout the 18th century, it was more of a womanly affair with support and keeping the mother in mind at all times, and then in the 19th century with the male physicians, it came to putting the child first over the mother. Even though Scholten connects this shift to the advancement of science and social changes, I wonder why women put up with the shift in attitudes, was it because they were so used to the patriarchal system? --Heather T.<br />
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Interesting how men perceived their exclusion from midwifery as prejudice, but thought not at all about female exlusion from just about every other career. Also, once the numbers of men practicing midwifery/obstetrics surpassed the number of women, midwifery is finally adopted by universities for study as a branch of medicine. I do have a question regarding sexual taboos that the essay did not adequately answer: if women were not comfortable with male midwives (cutting the umbilical cord under the covers with the lights off? come on!), and husbands were not comfortable with exposure of their wives' bodies to male midwives, and female midwives were not happy with the change, who exactly supported it? --Stef L.<br />
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When viewing this shift from a midwife centered birthing system to one that was purely medical, it seems as though it would be would be an important step in the advancement of women's health. However, even though the intensions of some of these male physicians may have been true to the patient it appears that such help was unwanted and even feared by the female community. Male physicians saw this field of medicine as one that had been long neglected and needed to be addressed in order to bring birthing practices from a "primitive society" to one that was civilized. Women on the other hand did not see such a need for male interference and viewed this shift as distressing and corrupting the female communal experience of child birth. Was it that women were alright with living in this "primitive society", in regards to birthing, in order to retain their social and cultural lives as females? -- Rachel T.<br />
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== JUDITH SARGENT MURRAY, Story of Margaretta, 1798 ==<br />
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It is particularly strange to me that a book excerpt written by a woman pretending to be a man about a woman was a best seller. Especially one so subtly in support of women's education, at the very least for the sake of the children whom she was raising. I think that had this been written by less eloquent and well-versed of a writer, it would have been blatant in its' authors' sex and vulgar in its' attempt at constructing a fake family. Since Judith Sargent Murray was atypical to her society (and would probably be atypical in today's society) in both sex roles and in intelligence levels, this fake story passed off as a true story succeeds. Even I would've thought this was a man writing if I had not reminded myself of such. --Sara S.<br />
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What is most interesting is the fact that Murray was writing as a man about a young woman. To write the description of a good young women from male perspective shows that Murray must have heard or discussed with the men in her life about what characteristics a respectable young woman should own. Are these characteristics important to women? And, if so are they important in the same way their are important to men? --Michelle Martz<br />
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One quote that struck me was “Persons when holding a pen, generally express themselves more freely than when engaged in conversation; and if they have a perfect confidence in those whom they address, the probability is, that, unbosoming themselves, they will not fail to unveil the inmost recesses of their souls.” While this quote is included in the story of Margaretta in terms of Margaretta, I think that it still says something about Judith Sargent Murray herself. The ideas she expresses in the story concerning education of women were not widely supported in her time. By adopting the point of view of a man writing about womens education, Murray allows herself to write of her true thoughts regarding the subject, ones she likely would not discuss vocally. –Clare O<br />
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One woman had all the characteristics and talents; she spoke English and French, she was educated in geography and philosophy and much more. It was interesting to see that eventhough this was a woman disguised as a man, she introduced these thoughts of women having a well rounded education. I wonder if it had been a women with these thoughts, would she have received any/much scrutiny for bringing or introducing ideals such as these. --Aqsa Z.<br />
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It is interesting to see a woman write a man’s point of view. I agree with Sara though that I found it interesting that it was a “man” in support of women’s education and the series was a best seller. It would have been interesting to read the rest of the series. – Kayle P<br />
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== SUSANNA HASWELL ROWSON, Charlotte: A Tale of Truth, 1794 ==<br />
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''"While the tear of compassion still trembled in my eye for the fate<br />
of the unhappy Charlotte, I may have children of my own, said I, to<br />
whom this recital may be of use, and if to your own children, said<br />
Benevolence, why not to the many daughters of Misfortune who, deprived<br />
of natural friends, or spoilt by a mistaken education, are thrown<br />
on an unfeeling world without the least power to defend themselves<br />
from the snares not only of the other sex, but from the more dangerous<br />
arts of the profligate of their own."'' (page 190). <br />
I include this quote because I really think that this is a concept that so many activist leaders could relate to... the dream of wanting a better world, not for themself, but for their CHILDREN. It also is significant because the person for whom Susanna Rowson feels had a bad life was not that of her own, but of Charlotte. Maybe it is that oppression is seen more extensively in those around the oppressed than in the oppressed themself, or maybe Susanna felt her life was NOT oppressed after hearing that of Charlottes. --Sara S.<br />
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The message is the ''honor'' of women is very important. If a women acts against her honor or goodwill, then ultimately she will end in death. I have a question for this story? Were men or women reading this story, or both? Or who was the intended audience? These questions could shed some light on how women were perceived to act. --Michelle M.<br />
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Although the power and influence of men over women is highly apparent in this time period, I was rather shocked when Montraville essentially kidnapped Charlotte when she refused to go overseas with him due to loyalty and duty to her parents. More shocking however, is that fact that no one attempted to aid Charlotte when she was shrieking and obviously being taken against her will. Particularly Mademoiselle could have alerted someone to what was going on, but perhaps since she came to see Belcour that she was under his influence not to. Furthermore, once Montraville acquired Charlotte as his wife in the colonies, he treated her with indifference and neglect. This shows that males wanted to exert and demonstrate their power over women and once they had secured that power, the women required no more of their attention. –Clare O.<br />
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I found it astonishing that this woman was such a successful writer during this time period, I suppose the themes were acceptable to the vast majority of men who allowed her works to be published. Preaching to young girls to obey her parents; if she dishonors herself and her parents by eloping, she will most certainly live a horrible life and die ashamed. I was curious, on page 194, what exactly does Rownson mean by “sober matron”, I thought her intended audience was the “young and thoughtless of the fair sex”. I found the title to be interesting as well, “Charlottle. A Tale of Truth” this implies that this is story is not only true but this is the horrible truth of the consequences of dishonor. -- Emma C.<br />
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I thought Rowson's conversation with the "sober matron" who's checking the book before letting her daughter read it throughout the chapters we read was really interesting. Even though her stated audience was young women, urging them not to go off and elope themselves, she kind of seems to be appealing to the importance of mothers in raising their children properly in a way that I'm not sure we've seen before. -- Katie C.<br />
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I agree with Clare, i was also surprised where the rest of the family was when she needed help. Montraville basically guilt-tripped Charlotte into going against her parents and leaving them for him. She was a woman of value, morals and beliefs that she was very strongly rooted in; but eventually gave into the love of her life. So far in class, we talk about how much power the male member of the family has, however, it was interesting to see how much influence and power he had with her, even before he became apart of the family; he was basically giving her ultimatums. (top of 200).... --Aqsa Z.<br />
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I really enjoyed reading the novel. I thought that for the time it was well thought out and that the reader was able to follow the storyline. What was even more amazing to me was that a woman wrote this and published it under her own name. I assumed even women that had attended the schooling were not encouraged to use their schooling other than to help with the rearing of future leaders. Does this mean that they are more works by women of this era, under their own names? –Kayle P<br />
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Yuck. I am glad that we read this in the same week as the Judith Murray piece, since both are more soapbox than story. I found it interesting that the "female" writer reinforced existing gender roles, while the "male" writer offered alternatives for women. Why did Murray choose to use a male voice? Was it because she felt her ideas would be taken more seriously? Because she was afraid of repercussions? Getting back to the Charlotte piece though, yuck. This melodramatic thing was a bestseller for 50 years? I would be curious to see what the rest of her work was like. Although, as Rowson suggests within the story, this was probably a novel intended to be passed along to young women by their sober mothers (as a means for controlling them through gullible fear, and perpetuating existing patriarchal marital framework). Why women perpetuated this, more even than men did, I will never understand. --Stef L.<br />
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I read this a few years ago in a literature class, and it still makes me cringe out of disgust for certain characters and be filled with sadness for Charlotte. I also wonder, who did she intend to write this for? Men, women, children? It's a tale of betrayal and dishonesty. I'm assuming it was meant to be a lesson of what to do and what not to do. If you disobey your parents, have sex, and run away, you will be punished. Unfortunately for the the characters in this story, their punishment was death. Charlotte did all of what I previously stated and died in the end; Belcour tricks his friend and Charlotte, lies, and betrays and is killed by Montraville; La Rue is just as guilty of lying, trickery, and betrayal as Belcour and also faces a miserable death. --Ashley V.</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_5_Questions/Comments-327_11Week 5 Questions/Comments-327 112011-09-28T22:19:13Z<p>RTippett: </p>
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<div>== Comparative questions or comments ==<br />
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== Thomas Paine Admits Women Have Some Rights, in 1775, from Major Problems in the Era of the American Revolution, 288-289 ==<br />
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Paine discusses the conflict within the lives of women. The conflict of being "adored and oppressed." He, also, states that men cannot control themselves as tyrants over women and slaves to them. Women's only protection froms, "They can then only hope for protection from the humiliating claims of pity, or the feeble voice of gratitude." Paine looks at other cultures and discovers that all over the world women are treated less than men. It is interesting that he states, "Our duties are different from yours, but they are not therefore less difficult to fulfil, or of less consequence to society." This statement is very interesting because in history it seems that men's achievements are almost always highlighted over women's. ---Michelle M.<br />
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“When they are not beloved they are nothing; and, when they are, they are tormented.” You can see from Paine’s writing that he thinks that men have acted and behaved badly toward and in the presence of women for a very long time. Does he really think that women have some rights, or is he mocking how women are and how they react in defending their gender?--Pam Petzold<br />
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We talked about the idea of women as "adored and oppressed" in my Women's Studies class last year - positive and negative sexism, I think we called it, and discussed how the two reinforced each other. But other than pointing out that women are in trouble whether married or not, he doesn't go actually talk very much about that problem; rather, he seems to see women's oppression as a result of their emotional fragility, and asks men to give them a bit more credit without suggesting that their roles need change at all. -- Katie C.<br />
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== Excellency in Our Sex by Judith Sargent Murray, 1790 ==<br />
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I really liked the line "was this activity properly directed, what beneficial effects would follow. Is the needle and kitchen sufficient to employ the operations of a soul thus organized? I should conceive not. Nay, it is a truth that those very departments leave the intelligent principle vacant, and at liberty for speculation. Are we deficient in reason?" (page 135) because it exhibited that women thought about the same things that we, as women, today think about them. Really, it is a lot nicer to think about women wondering about their status than to accept it unwillingly or on religious basis. I know this is probably not the case for most women, but probably for educated ones this was the case. Too bad not every woman was Judith Sargent Murray or Abigail Adams. --Sara S.<br />
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It was really clever of the author to bring God and religion into the argument to show how women and men are equal. Obviously, what she writes about "...our souls are equal to yours; the same breath of God animates, enlivens and invigorates us..." This is an undeniable fact that no one can really argue too much. -Aqsa Z.<br />
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== A Carolina Patriot by Eliza Wilkinson, 1782 ==<br />
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"What contemptible earth worms these authors make us! they won't even allow us the liberty of thought, and that is all i want. I would not wish that we should meddle in what is unbecoming female delicacy, but surely we may have sense enough to give our opinions" (page124). I really like this quote because unlike that of Judith Sargent Murray, Eliza Wilkinson seems less anachronistic in her expression of female empowerment. Still it is nice to read --Sara S.<br />
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== Mary Jemison Views the Revolution ==<br />
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In Mary Jemison’s account of the “War for Independence through Seneca Eyes,” it is extremely apparent at how little the English think of the Seneca. When the Native Americans were sent for to discuss the impending revolution with people of the colonies, they decided to observe a strict neutrality. This was perfectly fine with the colonial people. However, the British soon requested the help of the natives and in order to secure their assistance, the British offered many gifts and rewards. Furthermore, they “merited all the punishment that it was possible for the white man and Indians to inflict upon” the colonials. These offerings proved too seductive, and the Indians were swayed. However, once the support of the natives was agreed, the English took advantage of them. This is particularly apparent when the British invite the natives to watch the rebels being whipped, but are instead tricked into fighting for their lives, which many did not escape with. This manipulation by the British, to use the natives for their own means and essentially lie to them about great rewards shows that they believed anything would be justified, so long as they won the war. --Clare O<br />
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One thing I found striking was Mary Jemison's preoccupation with food - she went from describing a grisly death of a prisoner of war to the state of the corn harvest in just a few sentences. Women don't seem to have participated in the fighting, but Mary Jemison describes experiencing the war through more traditionally feminine jobs like caring for her children and trying to feed her village. --Katie C.<br />
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Mary Jemison being captured by the Indians was confusing to her. She goes back and forth from “our Indians and my Indian brother” to “the Indians”. She stayed loyal to the Indian tribe until they ran out of food. She took her kids and left to pursue other avenues to get food, and never returned. I will say this until the food shortage she does not appear to go along with the decision to do battle for the British, but she does recognize these Indians as her family even if she does not see eye to eye with their actions. -–Pam Petzold<br />
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== Sarah Osborn, Camp Follower, Recalls the Revolution, 1837 ==<br />
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Many of our readings discuss the growing patriotism of women in reaction to the revolutionary war. Sarah Osborn’s account particularly stood out because of her active role in helping the troops fighting. She helped the men by washing, sewing, and cooking for them. Most interesting is when General Washington himself asked her if she “was not afraid of the cannonballs?” to which she replied “No, the bullets would not cheat the gallows” and that “it would not do for the men to fight and starve too.” This bold response shows the manner in which patriotism affected women, that they would put aside their fears and pull their own weight in the war for the land of liberty. --Clare O<br />
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I actually found this reading quite confusing. Who's doing the writing? She's described as a Deponent, which Wikipedia describes as someone giving testimony outside of court in preparation for a trial. What was the trial? Also, I didn't understand what she meant by the quote Claire cited above, "the bullets would not cheat the gallows." I did find the exchange with the Quaker women who asked her to stay interesting. Would she be waiting for her husband to find her again after the war, on the off chance he survived? If that's what they were offering, I'm not surprised at all she choose to stay with the people she knew rather than waiting it out with strangers. --Katie C.<br />
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== Phillis Wheatley, 1768, An address to George III ==<br />
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Its interesting that The Revolutionary War is typically viewed as the colonists fight for independence but through the readings on Wheatley, Murray and Adams it proves that there was another war being fought within colonial life. It was extraordinary that Phillis was educated and treated to such a level that she was practically treated like a daughter by her masters allowing her to be able to cultivate these parallels between the struggles for freedom with Britain and slavery. Being a slave and woman what she wrote seems out of place in the subservient world women and especially slaves lived in at the time. Although, all but Adams wrote under false names they still carried a sense of entitlement to speak out against the lifestyle given to them. Which made me question whether the fight for freedom against Britain was seen as by women as their ticket to finally speak out or was it the male mindset that was being altered towards what role women were supposed to play?<br />
-Rachel T.<br />
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== Grace Galloway’s diary, 1778-79, Philadelphia ==<br />
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== Abigail Adams, Remember the Ladies, 1776 ==<br />
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Abigail comes off as a very strong and motivated woman in these letters. With each response back from John Adams, she seems to become even more determined. I personally enjoy the exchange between him and her where they refer to each other as "saucy". - Matt<br />
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== Benjamin Rush, “Thoughts upon female education,” 1787 (Philadelphia) ==<br />
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Reading through the "Principals of the Academy" and the rules that women would have to follow for the branches of literature, my first question is were the men disciplined in all of these rules? Specifically section II where they had to write fair and legible and shape every letter properly and use the points and capitals as needed - were men expected to write that way as well? And in section VIII, they wanted to connect the education with regular instruction in the Christian religion, what would happen if they weren't as accepting of the religion aspect? - Matt<br />
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== Taylor & Duffin Report Molly Brant's Opinions and Influence, 1778 Daniel Claus assesses Molly Brant's Influence, 1779 ==<br />
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== Esther DeBerdt Reed, “Sentiments of an American Woman,” 1780 ==<br />
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== Thomas Jefferson’s Slaves Join the British, 1781 ==<br />
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== An Anonymous Woman Claims Women's Rights in 1780, from Major Problems in the Era of the American Revolution, 293-294 ==<br />
In my view this woman was saying that men have different roles from the women when it comes to feelings and emotions and she wanted to make sure that people knew there are great women out there. In her view men have fewer emotions than women (when they are at war is an example). ”Our ambition is kindled by the fame of those heroines of antiquity, who have rendered their sex illustrious, and have proved to the universe, that, if the weakness of our Constitution, if opinion and manners did not '''''forbid''''' us to march to glory by the same paths as the Men, we should at least equal, and sometimes surpass them in '''''our love''''' for the public good.” On the same token, she wanted the men to know that, anything a man can do a woman can do too, but women put more emotion and heart into it then a man ever could. That may be our downfall, but it may also be our strength over the male gender.--Pam Petzold</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_4_Questions/Comments-327_11Week 4 Questions/Comments-327 112011-09-20T03:51:43Z<p>RTippett: </p>
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<div>In “A Remarkable Instance of Awakening,” David Brainard discusses two “awakenings” of two Native Americans. The reliability of this source is extremely questionable. Brainard claims to have convinced a Native American woman of having a soul and she cries out for her soul’s salvation. However, Brainard states he “perceived the burden of her prayer to be [in Indian language] i.e. have mercy on me.” Brainard himself uses the word “perceived” which means he interpreted what the Indian woman was saying, which is not always reliable. Furthermore, it is questionable whether Brainard truly had a grasp on in Indian language and therefore it is possible that he misinterpreted what she said or even made things up. The information before the text stated that Brainard was expelled from Yale and was only later made a minister. It is possible he embellished or fabricated his missionary work to improve his reputation. -Clare O<br />
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Nothing is more of a testament to the power of words than the Salem witch trials. I find it astounding that accusations from neighbors can completely cost people their reputation and even their life, when widely believed. Furthermore, even if the accused takes the accusers to trial for slander, as in the case of Elizabeth Godman, it is likely that it will have no effect. It is shocking that people could lose their lives based on coincidences, such as Elizabeth, who was near when a child got sick, and supposed witchlike behavior, such as grinning in a “strange manner.” Perhaps this shows that there still was ties between religion and the courts, because fear of witchcraft is closely tied to religion, and the courts were likely to convict an accused witch. - Clare O<br />
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Within the Karin Wulf's entry "Womens Work in Colonial Philadelphia" I found the portion pertaining to the widows and their inheritance to be very enlightening. Wulf is able to clarify the assumptions that widows were solely dependent on the wealth left to them by their spouses. By explaining that women and men were interdependent upon each other with household income being a dual effort. It led me to wonder why widowed women were looked as so helpless and dependent on their deceased partners by society when it well known that it was far from the case? Even when citing prominent Benjamin Franklin and George Washington as inheritors to wealth the stereotype of the helpless widow was carried on. --Rachel T.</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_3_Questions/Comments-327_11Week 3 Questions/Comments-327 112011-09-14T22:06:23Z<p>RTippett: </p>
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<div>== Overarching/comparative comments ==<br />
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"To Use Her as His Wife" and the memoir of Abigail Bailey helped to define where women fell during this time in regards to the law. What I found interesting about both situations, even with their vast differences, they both were about women whose lives were left to be determined by the men that surrounded them. It is never clear what Martha Root wanted for her life as she was the one who in the end was responsible for raising the child. Root's opinion never appeared to come up for debate as it was overshadowed by the cultural and societal norms set by the male members of the community. The more drastic example of this legal inequality can be felt in Abigail Bailey's confession of her husband and daughters incest driven relationship. She is clearly broken that this immoral and sinful activity is taking place within her own home and she cannot even protect her own child. She continually comments that she "knew not that I could make legal proof" and even when she was able to bring her husband in front of the law it was by the help of her brothers and over a property settlement, not the rape of his daughter. It leaves the question if men were considered more morally upright than women as the choices they made guided the entire community? --Rachel T.<br />
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== Katherine Kish Sklar article, “To Use her as His Wife” ==<br />
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I found “To Use Her As His Wife” to be a very interesting read. I had no idea that a fundamental feature of an 18th century marriage was bridal pregnancy. Why don’t we hear stories about bridal pregnancy more often (Martha Root’s story)? It is also intriguing that these women were not chastised for their pregnancies out of wedlock, mainly because their children were not seen as bastards. How did these premarital pregnancies affect the family life after the couple was married? --Catherine K. <br />
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== Benjamin Wadsworth, 1712 – Well-Ordered Family ==<br />
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In Benjamin Wadsworth’s sermon discussing “A Well Ordered Family,” he describes that the ideal family is one in which the wife is submissive to the husband, but that they should be loving and affectionate to one another. He also describes a quarrel or disagreement as “the Devil’s work.” On one hand, he states that if a wife is not “so young, beautiful, healthy…” etc, God still requires the husband to love her and be not bitter. This sounds like a fairly positive position for women. However, Wadsworth goes on to say that if a husband is not “well-tempered,” the wife still is required to love and particularly obey him. In my view, this would allow husbands to be abusive or ill-tempered without repercussion because women must be submissive and obey them no matter what. This model ultimately failed and the stratification between men and women grew further. <br />
--Clare O.<br />
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I found the way Wadsworth talks about love striking. It's a "duty" to be "performed," as is "plainly commanded by God." That's quite different from how we talk about love now, as an ethereal thing which people fall in or out of. It's discussed as less of an emotion and more of a character trait, to strive for despite the many potential flaws in one spouse that he lists. It's interesting how his list for women differs from his list for men - he tells them to love and obey their husbands even if he has less "abilities of mind" or is of a "more common birth" - I wonder if more-educated or wealthier women marrying lower-status men was common enough to merit such a comment?<br />
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== Susanna Wesley, 1732, Evangelical Child-Rearing ==<br />
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I'm finding it difficult to work out what we can understand from this about "typical" child-rearing. She discusses her children going into less-strict homes than hers and learning songs and playing and such awful things, so presumably other households weren't this strict. She also talks about how her girls didn't learn to sew until they could read well, and comments that few women read well because they learned to sew first - so did most families not let their girls study reading so much? Or is she talking about her own generation, and now girls are getting more education? Is her desire for her girls to know how to read and speak well religiously motivated like the rest of her theory of child-rearing seems to be, in which case it might be more common, or is it a personal thing? - Katie C.<br />
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== Eliza Pinckney, 1750s, To Improve in Every Virtue ==<br />
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== New Spain’s (New Mexico’s) moral code as dictated by the Spanish Crown in 1752 ==<br />
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I'm surprised there was such concern about class in New Spain, since it doesn't seem to have existed in quite the same way in the English colonies. I'd also love to read a more precise definition of seduction. The most interesting part of this law is that NOT marrying a woman is a serious offense - if someone has seduced someone and then doesn't marry her, then that apparently does her serious injury, though not him. (I guess he's the one not embarrassed by being turned down, just as her lineage or reputation won't be hurt by marrying someone above her?) I wonder, did lower-class women ever seduce Dukes and Counts? It certainly doesn't seem to have happened enough to be mentioned here, but I guess those native girls were just all over the nobility. - Katie C.<br />
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== Laws on Slave Descent in VA and MD, 1662, 1664, 1691, 1692 ==<br />
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== Skilled slaves in Maryland, 1748-1763, Maryland Gazette ==<br />
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== Complaint of Elizabeth Sprigs, indentured servant, 1756 ==<br />
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I was shocked when I read that letter from the girl to her father. I know that not all people came over to the New World willingly but I thought that most of them enjoyed being here once they got here. I would have never guessed that this girl was treated like, if not worse, than a slave and then started to beg her father who threw her out, for more. It makes me wonder what rights indentured servants had since they were not technically property, or were they? – Kayle P<br />
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== Apprenticeship in PA, 1771-1773, Record of Indentures ==<br />
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== Advertisements, Gazettes of VA, PA, SC, NY – 1751-1776 ==<br />
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While reading through the various gazettes, I noticed in the 1750's, girls were more or less being offered lessons in needle work and other types of crafts, where as the boys were being taught the reading, writing and arithmetic. They appeared to have been kept the sexes separate as well. Fast forward twenty years and it seems the girls are being offered the same craft work, but they are also able to learn the reading, writing and arithmetic, plus various other areas of interest (music being a common theme). - Matt<br />
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== AN ABOMINABLE WICKEDNESS ''Abigail Bailey, 1815'' ==<br />
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I really was directed to the passage "Though all the conduct of Mr. B. from day to day, seemed to demonstrate my apprehension that he was determined, and was continually plotting, to ruin this poor young daughter, yet it was so intolerably crossing to every feeling of my soul to admit such a thought, that I strove with all my might to banish it from my mind and to disbelieve the possibility of such a thing(43)" because it made her daughter a passive, not conscientious, partner to her father, which would make it at the very least sexual assault, which is not at all what she is worried about. So much for being a good mother. I think it'd be interesting to see the story from the father's viewpoint or the daughters to figure out if it was consensual or not. Regardless, sexual predator=okay; incest=grounds for divorce. --Sara<br />
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In Abigail Bailey’s memoirs, “An Abominable Wickedness,” she describes how her husband had begun an incestuous relationship with one of their daughters. This particular account illuminates the lack of power of women during this time period in two distinct ways. First, Abigail Bailey was only able to have her husband arrested with the help of her brothers. It is astounding that women lacked rights to the extent that the law would ignore the fact that her husband was abusing their daughter, simply because a woman reported it. Secondly, the daughter who was being abused denied the opportunity to testify against her father. While her reasoning for this is unclear, it is possible that she was so afraid of the power the male authority of the household had over her that she refused to testify. <br />
--Clare O. <br />
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== TIED HAND AND FOOT -- ''Esther Burr, 1756-1757'' ==<br />
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First of all, I love that this is from Aaron Burr's mother (which is not important, I just like Aaron Burr). More importantly the line by Mr. Ewing which states that women should talk about "things that they understood. He did not think women knew what Friendship was. They were hardly capable fo anything so cool and rational as friendship (41)." First I had to wonder, was he talking about the Quakers when she captialized the word "Friendship" or was that just making it a proper noun instead of the contemporary usage of the word. I have to wonder. Second, funny that after reading how busy and tedious her life is in this journal I am saddened by the lack of respect for her sex (if not for herself) she deals with. Obviously he had to have viewed her as somewhat of a companion (not unusual for a woman of her status when you consider the Adams, Adams and Jefferson correspondence of the same time period) or he would not have discussed "women" with her as though she was not one of them, but still an insult to ALL women is an insult to particular women. --Sara<br />
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What I found interesting in the Esther Burr letters:<br />
-The push for women to be married came from women just as much as it did from male ministers (excusing the fact that she was married to a minister).<br />
-Not marrying was considered a "murder of self." (Page 39, Woloch)<br />
-Did women in this era always refer to their husbands as "Mr Burr?"<br />
--Mary Beth M<br />
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What I found interesting was that she was able to keep a diary. Most of the time we are taught that women are not suppose to be taught to write and you even see that in some of the later readings that young girls had been taught to read the bible and nothing else. And in reference to what Mary Beth said, I don’t think that it is only their husbands they refer too. I think that that she refers to everyone with a title. –Kayle P</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Talk:Week_2_Questions/Comments-327_11Talk:Week 2 Questions/Comments-327 112011-09-05T20:51:29Z<p>RTippett: Removing all content from page</p>
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<div></div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_2_Questions/Comments-327_11Week 2 Questions/Comments-327 112011-09-05T20:51:03Z<p>RTippett: </p>
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<div>So little is known about the complex and diverse group of Native American women. How much should we trust the accounts of literate white men and women? How can we be sure that we recieve an unaltered and unbiased view of these women's lives? We cannot, thus, it is imperative that we take an objective eye when reading others narritives on a people without a clear voice in our history books. Although it is interesting and beneficial to compare the differing accounts of Mary Jemison and Mary Rowlandson we do not have the accounts from their captors. -- Hannah W.<br />
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The arrival of Europeans can truly mark the end of one people's way of life through conforming to a foreign model of religion and social structure demonstrated through changing gender roles. Through many of these early encounters as well as from ''The First Ship'' reading that both parties view of each other was completely alien. As told my Mary Rowlandson and Mary Jemison, it is evident the social structure that they were forced into was foreign with gender roles carried out in a nontraditional sense. These contrasts, in ways of life sharply decline, as seen in the story of Sarah Ahhaton were she was made to feel remorseful for her adulterous actions. Actions that some fifty years early would have "incur no ill repute or insult" according to Champlain. It is clear that when Europeans arrived in America they encountered a people whose female members shared a mutual respect with male members, maintaining positions of power in both the public and private world. Although, documentation throughout this time was heavily biased, the permanent shift in culture and life ways for the Native Americans is abundantly clear. -- Rachel T.</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Talk:Week_2_Questions/Comments-327_11Talk:Week 2 Questions/Comments-327 112011-09-05T20:42:32Z<p>RTippett: </p>
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<div>The arrival of Europeans can truly mark the end of one people's way of life as the Natives are forced to conform to this foreign model of religion and social structure demonstrated through changing gender roles. Although, the view of these early encounters is primarily, and unfortunately, exclusively from the white male perspective it is clear from ''The First Ship'' reading that both parties view of each other was completely alien. As told my Mary Rowlandson and Mary Jemison, it is evident that even that these two women did not have the same outlook on their capturers, the social structure that they were forced into was foreign and unlike anything they had ever known. These contrasts, in ways of life sharply decline, as seen in the story of Sarah Ahhaton were she was severely punished and made to feel remorseful for her adulterous actions. Actions that some fifty years early would have "incur no ill repute or insult" according to Champlain. It is clear that when Europeans arrived in America they encountered a people whose female members shared a mutual respect with male members, maintaining positions of power in both the public and private world. A power that was not understood by European standards of society and that were quickly eroded to fit an imposing mold. -- Rachel T.</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Talk:Week_2_Questions/Comments-327_11Talk:Week 2 Questions/Comments-327 112011-09-05T20:42:07Z<p>RTippett: New page: The arrival of Europeans can truly mark the end of one people's way of life as the Natives are forced to conform to this foreign model of religion and social structure demonstrated through...</p>
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<div>The arrival of Europeans can truly mark the end of one people's way of life as the Natives are forced to conform to this foreign model of religion and social structure demonstrated through changing gender roles. Although, the view of these early encounters is primarily, and unfortunately, exclusively from the white male perspective it is clear from ''The First Ship'' reading that both parties view of each other was completely alien. As told my Mary Rowlandson and Mary Jemison, it is evident that even that these two women did not have the same outlook on their capturers, the social structure that they were forced into was foreign and unlike anything they had ever known. These contrasts, in ways of life sharply decline, as seen in the story of Sarah Ahhaton were she was severely punished and made to feel remorseful for her adulterous actions. Actions that some fifty years early would have "incur no ill repute or insult" according to Champlain. It is clear that when Europeans arrived in America they encountered a people whose female members shared a mutual respect with male members, maintaining positions of power in both the public and private world. A power that was not understood by European standards of society and that were quickly eroded to fit an imposing mold.</div>RTippetthttps://mcclurken.umwhistory.org/wiki/index.php?title=Week_1_Questions/Comments-327_11Week 1 Questions/Comments-327 112011-08-31T03:21:17Z<p>RTippett: </p>
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<div>Being the second time I have been required to read this section (which is why I was so quick about posting) I have to comment on the fact that the concept of social history and its restraints have a larger meaning to me now, further in my education, than they did the first time I read this. Being primarily a Religion major, it is easy to see how different perspectives and different outlooks on gender, race, socioeconomic class, culture and community play a huge role in the shape of the story of history. --Sara S.<br />
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On page 11 in "Challenging Dichotomies in Women's History" by Gisela Bock the author mentions "The concept 'gender' has been introduced into women's history and women's studies in the 1970s as a social, cultural, political and historical category, in order to express the insight that women's subordination, inferiroity and powerlessness are not dictated by nature, but are social cultural, politcal and historical constructions." To me, this can be expanded to inlcude all other categories of identities (i.e. race, sexuality, culture, etc.) and is behind the complexity found in historical study. --Sara S.<br />
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I found the differences between the early written records (pre 1975) of white and black woman's histories fascinating. By comparing the different articles it can be ascertained that historically histories written about white women focus on child rearing, giving birth and homemaking; whereas histories written about black woman focus on sexuality and their "role" as whores and vehicles for sex. Interestingly, although different, both histories focus on woman's relationship with and influence on white men proving that woman’s significance and history was synonymous with the history of white men. -- Hannah W.<br />
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All the texts within the reading seem to have this common bond of striving to rise from oppression in order to reach this goal of acceptance within a scholarly world dominated by white males. Interestingly enough, once white women find this acceptance they are reluctant to fully encompass all women through race and culture. It seems to me that the once oppressed (white women) have now become the oppressor in an attempt to maintain their position of power with their male counterparts. By the end of it all where do black women fit in? For the are treated like second class citizens by their fellow females as well as in their culture define by a public "world" and domestic "sphere" that is exclusively male dominated. --Rachel T.</div>RTippett Deprecated: header(): Passing null to parameter #3 ($response_code) of type int is deprecated in /home/umwhisto/public_html/mcclurken/wiki/includes/WebResponse.php on line 38