Woman and the New Race.

by Margaret Sanger.

PREFACE

The modern Woman Movement, like the modern Labour Movement, may be said to have begun in the Eighteenth century. The Labour movement arose out of the Industrial Revolution with its resultant tendency to over-population, to unrestricted compet.i.tion, to social misery and disorder. The Woman movement appeared as an at first neglected by-product of the French Revolution with its impulses of general human expansion, of freedom and of equality.

Since then, as we know, these two movements have each had a great and vigorous career which is still far from completed. On the whole they have moved independently along separate lines, and have at times seemed indeed almost hostile to each other. That has ceased to be the case. Of recent years it has been seen not only that these two movements are not hostile, but that they may work together harmoniously for similar ends.

One final step remained to be taken--it had to be realised not only that the Labour movement could give the secret of success to the woman movement by its method and organization, but that on the other hand, woman held the secret without which labour is impotent to reach its ends. Woman, by virtue of motherhood is the regulator of the birthrate, the sacred disposer of human production. It is in the deliberate restraint and measurement of human production that the fundamental problems of the family, the nation, the whole brotherhood of mankind find their solution. The health and longevity of the individual, the economic welfare of the workers, the general level of culture of the community, the possibility of abolishing from the world the desolating scourge of war--all these like great human needs, depend, primarily and fundamentally, on the wise limitation of the human output. It does not certainly make them inevitable, but it renders them possible of accomplishment; without it they have been clearly and repeatedly proved to be impossible.

These facts have long been known to the few who view the world realistically. But it is not the few who rule the world. It is the ma.s.ses--the ignorant, emotional, volatile, superst.i.tious ma.s.ses--who rule the world. It is they who choose the few supreme persons who manage or mismanage the world's affairs. Even the most stupid of us must be able to see how it is done now, for during recent years the whole process has been displayed before us on the very largest scale.

The lesson has not been altogether in vain. It is furnishing a new stimulus to those who are working for the increase of knowledge, and of practical action based on knowledge, among the ma.s.ses, the ma.s.ses who alone possess the power to change the force of the world for good or for evil, and by growth in wisdom to raise the human race on to a higher level.

That is why the little book by Margaret Sanger, whose right to speak with authority on these matters we all recognize, cannot be too widely read. To the few who think, though they may here and there differ on points of detail, it is all as familiar as A. B. C. But to the millions who rule the world it is not familiar, and still less to the handful of superior persons whom the ma.s.ses elect to supreme positions. Therefore, let this book be read; let it be read by every man and woman who can read. And the sooner it is not only read but acted on, the better for the world.

HAVELOCK ELLIS.

CHAPTER I

WOMAN'S ERROR AND HER DEBT

The most far-reaching social development of modern times is the revolt of woman against s.e.x servitude. The most important force in the remaking of the world is a free motherhood. Beside this force, the elaborate international programmes of modern statesmen are weak and superficial. Diplomats may formulate leagues of nations and nations may pledge their utmost strength to maintain them, statesmen may dream of reconstructing the world out of alliances, hegemonies and spheres of influence, but woman, continuing to produce explosive populations, will convert these pledges into the proverbial sc.r.a.ps of paper; or she may, by controlling birth, lift motherhood to the plane of a voluntary, intelligent function, and remake the world. When the world is thus remade, it will exceed the dream of statesman, reformer and revolutionist.

Only in recent years has woman's position as the gentler and weaker half of the human family been emphatically and generally questioned.

Men a.s.sumed that this was woman's place; woman herself accepted it. It seldom occurred to anyone to ask whether she would go on occupying it forever.

Upon the mere surface of woman's organized protests there were no indications that she was desirous of achieving a fundamental change in her position. She claimed the right of suffrage and legislative regulation of her working hours, and asked that her property rights be equal to those of the man. None of these demands, however, affected directly the most vital factors of her existence. Whether she won her point or failed to win it, she remained a dominated weakling in a society controlled by men.

Woman's acceptance of her inferior status was the more real because it was unconscious. She had chained herself to her place in society and the family through the maternal functions of her nature, and only chains thus strong could have bound her to her lot as a brood animal for the masculine civilizations of the world. In accepting her role as the "weaker and gentler half," she accepted that function. In turn, the acceptance of that function fixed the more firmly her rank as an inferior.

Caught in this "vicious circle," woman has, through her reproductive ability, founded and perpetuated the tyrannies of the Earth. Whether it was the tyranny of a monarchy, an oligarchy or a republic, the one indispensable factor of its existence was, as it is now, hordes of human beings--human beings so plentiful as to be cheap, and so cheap that ignorance was their natural lot. Upon the rock of an unenlightened, submissive maternity have these been founded; upon the product of such a maternity have they flourished.

No despot ever flung forth his legions to die in foreign conquest, no privilege-ruled nation ever erupted across its borders, to lock in death embrace with another, but behind them loomed the driving power of a population too large for its boundaries and its natural resources.

No period of low wages or of idleness with their want among the workers, no peonage or sweatshop, no child-labor factory, ever came into being, save from the same source. Nor have famine and plague been as much "acts of G.o.d" as acts of too prolific mothers. They, also, as all students know, have their basic causes in over-population.

The creators of over-population are the women, who, while wringing their hands over each fresh horror, submit anew to their task of producing the mult.i.tudes who will bring about the _next_ tragedy of civilization.

While unknowingly laying the foundations of tyrannies and providing the human tinder for racial conflagrations, woman was also unknowingly creating slums, filling asylums with insane, and inst.i.tutions with other defectives. She was replenishing the ranks of the prost.i.tutes, furnishing grist for the criminal courts and inmates for prisons. Had she planned deliberately to achieve this tragic total of human waste and misery, she could hardly have done it more effectively.

Woman's pa.s.sivity under the burden of her disastrous task was almost altogether that of ignorant resignation. She knew virtually nothing about her reproductive nature and less about the consequences of her excessive child-bearing. It is true that, obeying the inner urge of their natures, _some_ women revolted. They went even to the extreme of infanticide and abortion. Usually their revolts were not general enough. They fought as individuals, not as a ma.s.s. In the ma.s.s they sank back into blind and hopeless subjection. They went on breeding with staggering rapidity those numberless, undesired children who become the clogs and the destroyers of civilizations.

To-day, however, woman is rising in fundamental revolt. Even her efforts at mere reform are, as we shall see later, steps in that direction. Underneath each of them is the feminine urge to complete freedom. Millions of women are a.s.serting their right to voluntary motherhood. They are determined to decide for themselves whether they shall become mothers, under what conditions and when. This is the fundamental revolt referred to. It is for woman the key to the temple of liberty.

Even as birth control is the means by which woman attains basic freedom, so it is the means by which she must and will uproot the evil she has wrought through her submission. As she has unconsciously and ignorantly brought about social disaster, so must and will she consciously and intelligently _undo_ that disaster and create a new and a better order.

The task is hers. It cannot be avoided by excuses, nor can it be delegated. It is not enough for woman to point to the self-evident domination of man. Nor does it avail to plead the guilt of rulers and the exploiters of labor. It makes no difference that she does not formulate industrial systems nor that she is an instinctive believer in social justice. In her submission lies her error and her guilt. By her failure to withhold the mult.i.tudes of children who have made inevitable the most flagrant of our social evils, she incurred a debt to society. Regardless of her own wrongs, regardless of her lack of opportunity and regardless of all other considerations, _she_ must pay that debt.

She must not think to pay this debt in any superficial way. She cannot pay it with palliatives--with child-labor laws, prohibition, regulation of prost.i.tution and agitation against war. Political nostrums and social panaceas are but incidentally and superficially useful. They do not touch the source of the social disease.

War, famine, poverty and oppression of the workers will continue while woman makes life cheap. They will cease only when she limits her reproductivity and human life is no longer a thing to be wasted.

Two chief obstacles hinder the discharge of this tremendous obligation. The first and the lesser is the legal barrier. Dark-Age laws would still deny to her the knowledge of her reproductive nature.

Such knowledge is indispensable to intelligent motherhood and she must achieve it, despite absurd statutes and equally absurd moral canons.

The second and more serious barrier is her own ignorance of the extent and effect of her submission. Until she knows the evil her subjection has wrought to herself, to her progeny and to the world at large, she cannot wipe out that evil.

To get rid of these obstacles is to invite attack from the forces of reaction which are so strongly entrenched in our present-day society.

It means warfare in every phase of her life. Nevertheless, at whatever cost, she must emerge from her ignorance and a.s.sume her responsibility.

She can do this only when she has awakened to a knowledge of herself and of the consequences of her ignorance. The first step is birth control. Through birth control she will attain to voluntary motherhood. Having attained this, the basic freedom of her s.e.x, she will cease to enslave herself and the ma.s.s of humanity. Then, through the understanding of the intuitive forward urge within her, she will not stop at patching up the world; she will remake it.

CHAPTER II

WOMAN'S STRUGGLE FOR FREEDOM

Behind all customs of whatever nature; behind all social unrest, behind all movements, behind all revolutions, are great driving forces, which in their action and reaction upon conditions, give character to civilization. If, in seeking to discover the source of a custom, of a movement or of a revolution, we stop at surface conditions, we shall never discern more than a superficial aspect of the underlying truth.

This is the error into which the historian has almost universally fallen. It is also a common error among sociologists. It is the fashion nowadays, for instance, to explain all social unrest in terms of economic conditions. This is a valuable working theory and has done much to awaken men to their injustice toward one another, but it ignores the forces within humanity which drive it to revolt. It is these forces, rather than the conditions upon which they react, that are the important factors. Conditions change, but the animating force goes on forever.

So, too, with woman's struggle for emanc.i.p.ation. Women in all lands and all ages have instinctively desired family limitation. Usually this desire has been laid to economic pressure. Frequently the pressure has existed, but the driving force behind woman's aspiration _toward freedom_ has lain deeper. It has a.s.serted itself among the rich and among the poor, among the intelligent and the unintelligent.

It has been manifested in such horrors as infanticide, child abandonment and abortion.

The only term sufficiently comprehensive to define this motive power of woman's nature is the _feminine spirit_. That spirit manifests itself most frequently in motherhood, but it is greater than maternity. Woman herself, all that she is, all that she has ever been, all that she may be, is but the outworking of this inner spiritual urge. Given free play, this supreme law of her nature a.s.serts itself in beneficent ways; interfered with, it becomes destructive. Only when we understand this can we comprehend the efforts of the feminine spirit to liberate itself.

When the outworking of this force within her is hampered by the bearing and the care of too many children, woman rebels. Hence it is that, from time immemorial, she has sought some form of family limitation. When she has not employed such measures consciously, she has done so instinctively. Where laws, customs and religious restrictions do not prevent, she has recourse to contraceptives.

Otherwise, she resorts to child abandonment, abortion and infanticide, or resigns herself hopelessly to enforced maternity.

These violent means of freeing herself from the chains of her own reproductivity have been most in evidence where economic conditions have made the care of children even more of a burden than it would otherwise have been. But, whether in the luxurious home of the Athenian, the poverty-ridden dwelling of the Chinese, or the crude hut of the primitive Australian savage, the woman whose development has been interfered with by the bearing and rearing of children has tried desperately, frantically, too often in vain, to take and hold her freedom.

Individual men have sometimes acquiesced in these violent measures, but in the ma.s.s they have opposed. By law, by religious canons, by public opinion, by penalties ranging all the way from ostracism to beheading, they have sought to crush this effort. Neither threat of h.e.l.l nor the infliction of physical punishment has availed. Women have deceived and dared, resisted and defied the power of church and state.

Quietly, desperately, consciously, they have marched to the gates of death to gain the liberty which the feminine spirit has desired.

In savage life as well as in barbarism and civilization has woman's instinctive urge to freedom and a wider development a.s.serted itself in an effort, successful or otherwise, to curtail her family.

"The custom of infanticide prevails or has prevailed," says Westermark in his monumental work, _The Origin and Development of the Moral Idea_, "not only in the savage world but among the semi-civilized and civilized races."

With the savage mother, family limitation ran largely to infanticide, although that practice was frequently accompanied by abortion as a tribal means. As McLennan says in his "Studies in Ancient History,"