They have, at least in some certain instances, endeavoured to exclude women, not merely from new fields of intellectual and social labour, but even from those ancient fields of textile manufacture and handicraft, which have through all generations of the past been woman's.The patent and undeniable fact, that where the male labour movement flourishes the woman movement also flourishes, rises not from the fact that they are identical, but that the same healthy and virile condition in a race or society gives rise to both.
As two streams rising from one fountain-head and running a parallel course through long reaches may yet remain wholly distinct, one finding its way satisfactorily to the sea, while the other loses itself in sand or becomes a stagnant marsh, so our modern male and female movements, taking their rise from the same material conditions in modern civilisation, and presenting endless and close analogies with one another in their cause of development, yet remain fundamentally distinct.By both movements the future of the race must be profoundly modified for good or evil; both touch the race in a manner absolutely vital; but both will have to be fought out on their own ground, and independently: and it can be only by determined, conscious, and persistent action on the part of woman that the solution of her own labour problems will proceed co-extensively with that of the other.
How distinct, though similar, is the underlying motive of the two movements, is manifested most clearly by this fact, that, while the male labour movement takes its rise mainly among the poor and hand-labouring classes, where the material pressure of the modern conditions of life fall heaviest, and where the danger of physical suffering and even extinction under that pressure is most felt; the Woman Labour Movement has taken its rise almost as exclusively among the wealthy, cultured, and brain-labouring classes, where alone, at the present day, the danger of enervation through non-employment, and of degeneration through dependence on the sex function exists.The female labour movement of our day is, in its ultimate essence, an endeavour on the part of a section of the race to save itself from inactivity and degeneration, and this, even at the immediate cost of most heavy loss in material comfort and ease to the individuals composing it.
The male labour movement is, directly and in the first place, material;and, or at least superficially, more or less self-seeking, though its ultimate reaction on society by saving the poorer members from degradation and dependency and want is undoubtedly wholly social and absolutely essential for the health and continued development of the human race.In the Woman's Labour Movement of our day, which has essentially taken its rise among women of the more cultured and wealthy classes, and which consists mainly in a demand to have the doors leading to professional, political, and highly skilled labour thrown open to them, the ultimate end can only be attained at the cost of more or less intense, immediate, personal suffering and renunciation, though eventually, if brought to a satisfactory conclusion, it will undoubtedly tend to the material and physical well-being of woman herself, as well as to that of her male companions and descendants.
The coming half-century will be a time of peculiar strain, as mankind seeks rapidly to adjust moral ideals and social relationships and the general ordering of life to the new and continually unfolding material conditions.
If these two great movements of our age, having this as their object, can be brought into close harmony and co-operation, the readjustment will be the sooner and more painlessly accomplished; but, for the moment, the two movements alike in their origin and alike in many of their methods of procedure, remain distinct.
It is this fact, the consciousness on the part of the women taking their share in the Woman's Movement of our age, that their efforts are not, and cannot be, of immediate advantage to themselves, but that they almost of necessity and immediately lead to loss and renunciation, which gives to this movement its very peculiar tone; setting it apart from the large mass of economic movements, placing it rather in a line with those vast religious developments which at the interval of ages have swept across humanity, irresistibly modifying and reorganising it.
It is the perception of this fact, that, not for herself, nor even for fellow-women alone, but for the benefit of humanity at large, it is necessary she should seek to readjust herself to life, which lends to the modern woman's most superficial and seemingly trivial attempts at readjustment, a certain dignity and importance.
It is this profound hidden conviction which removes from the sphere of the ridiculous the attitude of even the feeblest woman who waves her poor little "Woman's rights" flag on the edge of a platform, and which causes us to forgive even the passionate denunciations, not always wisely thought out, in which she would represent the suffering and evils of woman's condition, as wrongs intentionally inflicted upon her, where they are merely the inevitable results of ages of social movement.
