The above are not the only respects in which the peculiar training
for, or expectation of, marriage acts disadvantageously upon woman
as soon as she steps outside the walls of the home to earn her bread
by other means than household work and the bearing and rearing of
children. I have already pointed out that the wage she receives for
her work as a wife and mother is the lowest that she can receive—a
wage of subsistence only; and I believe that the exceedingly low rate
at which her services inside the home are valued has had a great deal
to do with the exceedingly low value placed upon her services outside
the home. Because her work as a wife and mother was rewarded only by
a wage of subsistence, it was assumed that no other form of work she
undertook was worthy of a higher reward; because the only trade that
was at one time open to her was paid at the lowest possible rate, it
was assumed that in every other trade into which she gradually forced
her way she must also be paid at the lowest possible rate. The custom
of considering her work as worthless (from an economic point of view)
originated in the home, but it has followed her out into the world.
Since the important painful and laborious toil incurred by marriage and
motherhood was not deemed worthy of any but the lowest possible wage,
it was only natural that other duties, often far less toilsome and
important, should also be deemed unworthy of anything much in the way
of remuneration.
It is very commonly assumed, of course, that the far higher rate of
wage paid to a man is based on the idea that he has, or probably will
have, a wife and children for whom he is bound to make provision.
If this were really the case, a widow left with a young family to
support by her labour, or even the mother of an illegitimate child,
would be paid for her work on the same basis as a man is paid for
performing similar duties. It is hardly needful to state that the
mother of fatherless children is not, as a rule, paid more highly than
her unmarried sister. Nor is the theory that the “unattached” woman
has only herself to support, and does not contribute to the needs of
others, borne out by facts. I believe that in all ranks of society
there is a pronounced disposition on the part of the family to regard
the income, earned or unearned, of its female members as something in
the nature of common property—the income, earned or unearned, of its
male members as much more of an individual possession. Wives who work
for a wage in factories, workshops, etc., usually devote the whole of
their earnings to the upkeep of the home; their husbands very commonly
only a part. Where sons and daughters of the same family go out to
work and live under one roof, it is customary for the girls to put
practically the entire amount of their wage into the common domestic
fund, while their brothers, from quite early years, pay a fixed sum to
cover the expenses of their board and lodging, retaining, as a matter
of course, the rest of their earnings for their own individual use.
And, so far as my observation goes, the same rule holds good in the
upper and middle classes. In the case of any monetary difficulty, any
need of financial help, the appeal, in the first instance, is nearly
always made to those women of the family who are understood to be in
a position to respond to it; it is tacitly assumed that they must be
the first to suffer and sacrifice themselves, the men of the family
being appealed to only when the women are unable or unwilling to meet
the demand. My experience may be unusual, but I have met very few
working-women of any class who, earning a decent livelihood at their
trade or profession, were not called upon to share their livelihood
with others.
It is not, therefore, on the ground that she has no one but herself
to support that a woman is almost invariably paid at a rate far lower
than the wage which would be given to a man for the performance of
the same work. A good many causes have combined to bring about the
sweating of women customary in most, if not all, departments of the
labour market; but it seems to me that not the least of those causes
is the long-established usage of regarding the work of a wife in the
home as valueless from the economic point of view—a thing to be
paid for (if paid for at all) by occasional gushes of sentiment.
Woman and wife being, according to masculine ideas, interchangeable
terms, it follows that, since the labour of a wife is valueless from
the economic point of view, the labour of any woman is valueless.
Naturally enough, this persistent undervaluing of her services has had
its effect upon woman herself; having been taught for generations that
she must expect nothing but the lowest possible wage for her work, she
finds considerable difficulty in realizing that it is worth more—and
undersells her male competitor. Thereupon angry objections on the part
of the male competitor, who fails to realize that cheap female labour
is one of the inevitable results of the complete acceptance by woman of
the tradition of her own inferiority to himself.
One wonders what sort of generation of women that would be which grew
from childhood to maturity unhampered and unhindered by the tradition
of its own essential inferiority to the male half of humanity. Such
a generation, at present, is a matter of pure guesswork; at least, I
have never yet known the woman, however independent, self-reliant,
indulged, or admired, who was not in some way affected by that
tradition—consciously or unconsciously. Even those of us who have
never known what it was to have a man to lean on, who have had to
fight our way through the world as the average male fights his, and
(since things are made infinitely easier for him) under disadvantages
unknown to the average man—even we find ourselves, unaccountably and
at unexpected moments, acting in accordance with the belief in which
we were reared, and deferring to the established tradition of inherent
masculine superiority; deferring to it after a fashion that, being
realized, is amusing to ourselves.
The effect of this attitude of the two sexes towards each other—an
attitude of inherent and essential superiority on the one side, of
inherent and essential inferiority on the other—is nearly always
apparent when men and women work together at the same trade. (Apparent,
at least, to the women; the men, one concludes, do not really grasp the
system by which they benefit.) What I refer to is the ordered, tacit,
but usually quite conscious endeavour on the part of women who work
side by side with men to defer to a superiority, real or supposed, on
the part of their male colleagues. Thus a woman will not only decline
to call attention to a blunder or oversight on the part of a male
fellow-worker, but she will, if possible, cover up his mistake, even if
she suffer by it, and, at any rate, will try to give him the impression
that it has escaped her notice; and this under circumstances where no
sort of injury to the blunderer would be involved, and which would not
prevent her from calling prompt attention to a similar slip if made by
a colleague of her own sex.
I have not the slightest doubt that this tendency on the part of
the working or business woman to pass over in silence the errors or
mistakes of the working or business man is attributed by the latter
(if, indeed, he notices it at all) to some mysterious operation of
the sexual instinct; while the lack of a similar palliative attitude
towards the errors and mistakes of a comrade of her own sex is, I
should imagine, attributed to the natural, inevitable, and incorrigible
“cattiness” of one woman towards another—the belief in such a natural,
inevitable, and incorrigible “cattiness” being a comfortable article
of the masculine faith.
The practice, it seems to me, can be explained without having recourse
to the all-pervading sexual instinct (usually understood to regulate
every action performed by women, from the buttoning of boots to the
swallowing of cough-drops). A similar practice, which can hardly
have originated in the sexual instinct, obtains amongst male persons
conscious of inferiority and desirous of standing well with their
superiors. Junior clerks are in the habit of preserving a discreet
silence with regard to errors of judgment traceable to employers,
managers, and heads of firms; and the understrapper who wishes to get
on in the world seldom makes a point of calling public attention to
the shortcomings of foremen and others who are set in authority over
him. On the contrary, he is usually—and wisely—tender towards their
failings; and in the same way women are frequently tender towards the
failings of those who, by virtue of sex and not of position, they
believe to be set in authority over them. The attitude in this respect
of working-woman to working-man is, as often as not, the attitude of
a subordinate, and in itself an acknowledgment of inferiority; it has
about it that tinge of servility which enjoins the turning of a blind
eye to the faults of a superior.
I do not mean that the practice of condoning masculine slips is always
prompted by an unthinking and servile compliance; on the contrary, it
is very general amongst the increasing class of women who have learned
to consider themselves as good as their masters—no less general, I
should say, than amongst those who accept feminine inferiority to
the male as a decree of nature. In their case the tenderness shown
to masculine failings, the desire to save the masculine “face,” is
usually quite conscious—I myself have heard it frankly discussed,
analyzed, and commented upon, time after time, by women whose
occupations brought them into daily contact with men. And as the
result of such frank discussion, analysis, and comment, I am inclined
to believe that on the whole the motives which, in this particular
class of women, induce extra consideration for the failings of a male
fellow-worker are motives which, in man himself, would probably be
described as chivalrous. Those of us who rub shoulders day after day
with the ordinary man are perfectly well aware that the ordinary man
(however much and however kindly he may seek to conceal the fact from
us) regards us as his inferiors in mental capacity; and that hence he
feels a peculiar and not unnatural soreness at having his errors and
failings either exposed to us or exposed by us. To be shown up before
your inferior brings with it, to most people, a sense of degradation;
to be shown up by your inferior makes the sense of degradation yet more
keenly unpleasant.
Most women who have had to pit their brain against the brain of the
ordinary man have learned to realize—sometimes with amusement,
sometimes, perhaps, with a measure of exultation—that the ordinary
man’s very belief in their essential inferiority has placed in their
hands a weapon whose edge is infinitely keener than any that he
possesses to use against them. It is just because she is regarded as
his inferior that it is in the power of a woman to humiliate a man
by the simple process of getting the better of him or holding his
weaknesses up to contempt. When we quarrel or argue with an average
man we know perfectly well that the vantage of the ground is ours; we
know perfectly well that defeat, for us, will not bring humiliation
in its train; that our antagonist, imbued with the conviction of his
own intense and inherent natural superiority, will take his victory
as a matter of course, and think it no disgrace to us that we have
been routed by a higher intelligence than our own. We have not much to
lose by defeat, we are not degraded by it—because we are the weaker
side. With a man who gets the worst of it in a contest with a woman
the case is quite different; since he suffers, in addition to actual
defeat, all the humiliation of the stronger when beaten by the weaker,
of the superior routed by the inferior force. With him defeat is not
only defeat, but ignominy; his vanity is wounded and his prestige
lowered. That being the case, the often expressed dislike of the
clever woman—that is to say, of the woman who possesses the power to
humiliate—is comprehensible enough.
It is, I think, because so many women realize how bitterly the ordinary
man resents and suffers under defeat by an inferior that they humour
and are tolerant of his somewhat galling attitude of what has been
called—I think by Mr. Bernard Shaw—intellectual condescension. They
realize that the punishment which it is in their power to inflict
on the offender would be out of all proportion to the unintentional
offence—infinitely harder and sharper than it deserves. It is for this
reason, I believe, that a woman, unless she is really stirred to strong
indignation and consequent loss of self-control, will seldom attempt to
“show up” a man or drive him into a corner with unanswerable argument.
Under far less provocation she would probably “show up” or corner a
woman; not because she bears a natural grudge against her own sex, but
because her victory over one of her own sex is a victory over an equal,
and does not necessarily involve wounded self-esteem and humiliation on
the part of the vanquished. The same decent instinct which prevents a
man from striking her with his clenched fist prevents her from striking
too hard at his self-esteem.
As far as my experience goes, this need of humouring the belief of
the average man in his own essential intellectual superiority is—
though not without its amusing side—a constant source of worry and
petty hindrance to the woman who has to earn her living by any form
of brain-work which brings her into contact with men. It means, of
course, that she puts a drag on her natural capacities, and attempts to
appear less efficient than she really is; it means that ideas which one
man would reveal frankly to another, suggestions which one man would
make openly to another, have by her to be wrapped up, hinted at, and
brought into operation by devious ways—lest the “predominant partner”
should take alarm at the possibility of being guided and prompted
by an inferior intelligence. The only remedy for such a tiresome
and unnecessary state of things seems to be the recognition by the
“predominant partner” of the fact that the human female is not entirely
composed of sex (inferior to his own); that the brain is not a sexual
organ; and that there is a neutral ground of intelligence (from which
sex and its considerations are excluded) where man and woman can meet
and hold intercourse, mutually unhampered by etiquette and respect for
a vulnerable masculine dignity.