The Man-Made World; Or, Our Androcentric Culture. Charlotte Perkins Gilman

treatment; yet those who know of such a movement are few, and of them some are content to earn easy praise—and pay—by belittling right progress to gratify the prejudices of the ignorant.

      The whole position is simple and clear; and easily traceable to its root. Given a proprietary family, where the man holds the woman primarily for his satisfaction and service—then necessarily he shuts her up and keeps her for these purposes. Being so kept, she cannot develop humanly, as he has, through social contact, social service, true social life. (We may note in passing, her passionate fondness for the child-game called "society" she has been allowed to entertain herself withal; that poor simiacrum of real social life, in which people decorate themselves and madly crowd together, chattering, for what is called "entertainment.") Thus checked in social development, we have but a low grade motherhood to offer our children; and the children, reared in the primitive conditions thus artificially maintained, enter life with a false perspective, not only toward men and women, but toward life as a whole.

      The child should receive in the family, full preparation for his relation to the world at large. His whole life must be spent in the world, serving it well or ill; and youth is the time to learn how. But the androcentric home cannot teach him. We live to-day in a democracy-the man-made family is a despotism. It may be a weak one; the despot may be dethroned and overmastered by his little harem of one; but in that case she becomes the despot—that is all. The male is esteemed "the head of the family;" it belongs to him; he maintains it; and the rest of the world is a wide hunting ground and battlefield wherein he competes with other males as of old.

      The girl-child, peering out, sees this forbidden field as belonging wholly to men-kind; and her relation to it is to secure one for herself—not only that she may love, but that she may live. He will feed, clothe and adorn her—she will serve him; from the subjection of the daughter to that of the wife she steps; from one home to the other, and never enters the world at all—man's world.

      The boy, on the other hand, considers the home as a place of women, an inferior place, and longs to grow up and leave it—for the real world. He is quite right. The error is that this great social instinct, calling for full social exercise, exchange, service, is considered masculine, whereas it is human, and belongs to boy and girl alike.

      The child is affected first through the retarded development of his mother, then through the arrested condition of home industry; and further through the wrong ideals which have arisen from these conditions. A normal home, where there was human equality between mother and father, would have a better influence.

      We must not overlook the effect of the proprietary family on the proprietor himself. He, too, has been held back somewhat by this reactionary force. In the process of becoming human we must learn to recognize justice, freedom, human rights; we must learn self-control and to think of others; have minds that grow and broaden rationally; we must learn the broad mutual interservice and unbounded joy of social intercourse and service. The petty despot of the man-made home is hindered in his humanness by too much manness.

      For each man to have one whole woman to cook for and wait upon him is a poor education for democracy. The boy with a servile mother, the man with a servile wife, cannot reach the sense of equal rights we need to-day. Too constant consideration of the master's tastes makes the master selfish; and the assault upon his heart direct, or through that proverbial side-avenue, the stomach, which the dependent woman needs must make when she wants anything, is bad for the man, as well as for her.

      We are slowly forming a nobler type of family; the union of two, based on love and recognized by law, maintained because of its happiness and use. We are even now approaching a tenderness and permanence of love, high pure enduring love; combined with the broad deep-rooted friendliness and comradeship of equals; which promises us more happiness in marriage than we have yet known. It will be good for all the parties concerned—man, woman and child: and promote our general social progress admirably.

      If it needs "a head" it will elect a chairman pro tem. Friendship does not need "a head." Love does dot need "a head." Why should a family?

III. HEALTH AND BEAUTY.

       Table of Contents

      NOTE—The word "Androcentric" we owe to Prof. Lester F.

       Ward. In his book, "Pure Sociology," Chap. 14, he describes

       the Androcentric Theory of life, hitherto universally

       accepted; and introduces his own "Gyneacocentric Theory."

       All who are interested in the deeper scientific aspects of

       this question are urged to read that chapter. Prof. Ward's

       theory is to my mind the most important that has been

       offered the world since the Theory of Evolution; and without

       exception the most important that has ever been put forward

       concerning women.

      Among the many paradoxes which we find in human life is our low average standard of health and beauty, compared with our power and knowledge. All creatures suffer from conflict with the elements; from enemies without and within—the prowling devourers of the forest, and "the terror that walketh in darkness" and attacks the body from inside, in hidden millions.

      Among wild animals generally, there is a certain standard of excellence; if you shoot a bear or a bird, it is a fair sample of the species; you do not say, "O what an ugly one!" or "This must have been an invalid!"

      Where we have domesticated any animal, and interfered with its natural habits, illness has followed; the dog is said to have the most diseases second to man; the horse comes next; but the wild ones put us to shame by their superior health and the beauty that belongs to right development.

      In our long ages of blind infancy we assume that sickness was a visitation frown the gods; some still believe this, holding it to be a special prerogative of divinity to afflict us in this way. We speak of "the ills that flesh is heir to" as if the inheritance was entailed and inalienable. Only of late years, after much study and long struggle with this old belief which made us submit to sickness as a blow from the hand of God, we are beginning to learn something of the many causes of our many diseases, and how to remove some of them.

      It is still true, however, that almost every one of us is to some degree abnormal; the features asymmetrical, the vision defective, the digestion unreliable, the nervous system erratic—we are but a job lot even in what we call "good health"; and are subject to a burden of pain and premature death that would make life hideous if it were not so ridiculously unnecessary.

      As to beauty—we do not think of expecting it save in the rarely exceptional case. Look at the faces—the figures—in any crowd you meet; compare the average man or the average woman with the normal type of human beauty as given us in picture and statue; and consider if there is not some general cause for so general a condition of ugliness.

      Moreover, leaving our defective bodies concealed by garments; what are those garments, as conducive to health and beauty? Is the practical ugliness of our men's attire, and the impractical absurdity of our women's, any contribution to human beauty? Look at our houses—are they beautiful? Even the houses of the rich?

      We do not even know that we ought to live in a world of overflowing loveliness; and that our contribution to it should be the loveliest of all. We are so sodden in the dull ugliness of our interiors, so used to calling a tame weary low-toned color scheme "good taste," that only children dare frankly yearn for Beauty—and they are speedily educated out of it.

      The reasons specially given for our low standards of health and beauty are ignorance, poverty, and the evil effects of special trades. The Man with the Hoe becomes brother to the ox because of over-much hoeing; the housepainter is lead-poisoned because of his painting; books have been written to show the injurious influence of nearly all our industries upon workers.

      These causes are sound as far as