Battle Cry of Freedom: The Civil War Era (9 page)

from Philadelphia. This nativism was actually more anti-Catholic than anti-immigrant. Indeed, Protestant immigrants (especially from northern Ireland) were among the most violent "nativists." Although the movement drew on middle-class leaders, it recruited a large following among skilled Protestant workers. Their ethnic hostility toward fellow laborers did much to abort the Jacksonian birth of worker solidarity. But because of the Whiggish qvertones of nativism, it cemented the Democratic allegiance of Catholic immigrants more firmly than ever. Political nativism would explode even more destructively in the 1850s, when it contributed to the breakdown of the two-party system that preceded the Civil War.
⁴⁰

The economic transformation had an ambiguous impact on another group of political outsiders—women. The shift of manufacturing from household to shop or factory altered the function of many families from units of production to units of consumption. The transition of agriculture from subsistence to cash crops had a similar though less pronounced effect on farm families. These changes modified the primary economic role of most free women from producers to consumers. (Slave women, of course, continued to work in the fields as they had always done.) Instead of spinning yarn, weaving cloth, making soap and candles and the like at home, women increasingly bought these things at the store.

To be sure, some women took jobs in textile mills or did outwork as seamstresses, milliners, shoe binders, and so on. Though few if any women (except slaves) were counted in the labor force of agriculture (though farm women certainly worked hard), construction, mining, or transportation, many continued to work as domestic servants and laundresses. At midcentury one-fourth of the employees in manufacturing were women, while in the textile industry women and girls constituted nearly two-thirds of the wage workers. Nevertheless, only 25 percent of white women worked outside the home before marriage and fewer than 5 percent did so while married. Many young single women—like the famous Lowell girls who worked in the textile mills of that city—were

40
. Michael Feldberg,
The Turbulent Era: Riot and Disorder in Jacksonian America
(New York, 1980), 9–32; Ray Allen Billington,
The Protestant Crusade 1800–1860: A Study of the Origins of American Nativism
(New York, 1938), 193–237; David Montgomery, "The Shuttle and the Cross: Weavers and Artisans in the Kensington Riots of 1844,"
Journal of Social History
, 5 (1972), 411–46; Wilentz,
Chants Democratic
, 315–25.

part of the labor force for only two or three years while they built a dowry for marriage. The middle-class ideal for women was home and motherhood. And the enormous popularity of women's magazines (more than a hundred existed during this era, led by the renowned
Godey's Lady's Book
) diffused this ideal through society.

The economic transformation took men as producers
out
of the home into office or factory. This separation of job from home evoked a notion of separate "spheres" for men and women. Man's sphere was the bustling, competitive, dynamic world of business, politics, affairs of state. Woman's world was the home and family; her role was to bear and nurture children and to make the home a haven to which the husband returned from work each day to find love and warmth at the hearth. To the extent that this "cult of domesticity" removed women from the "real world" and confined them to an inferior sphere, it was a setback to any quest for equal rights and status.
⁴¹

But did domesticity constitute a real setback? Historians have begun to qualify this interpretation. The economic transformation coincided with—and in part caused—a change in the quality of family life as well as the quantity of children. As the family became less an economic unit it ripened into a covenant of love and nurturance of children. The ideal of romantic love increasingly governed the choice of a marriage partner, a choice made more and more by young people themselves rather than by their parents. And if wives now had a lesser economic role, they enjoyed a larger familial one. Patriarchal domination of wife and children eroded in urban areas as fathers went away from home for most waking hours and mothers assumed responsibility for socializing and

41
. A stimulating and growing literature on the history of women and the family in the nineteenth century has made this an exciting field of study. The list of important books is too long for citation here; my account has been influenced by the following works, among others: Catherine Clinton,
The Other Civil War: American Women in the Nineteenth Century
(New York, 1984); Nancy F. Cott,
The Bonds of Womanhood: "Woman's Sphere" in New England, 1780–1835
(New Haven, 1977); Kathryn Kish Sklar,
Catharine Beecher: A Study in American Domesticity
(New Haven, 1973); Mary P. Ryan,
Cradle of the Middle Class: The Family in Oneida County, New York, 1790–1865
(Cambridge, 1981); Carl N. Degler,
At Odds: Women and the Family in America from the Revolution to the Present
(New York, 1980); Ellen Carol DuBois,
Feminism and Suffrage: The Emergence of an Independent Women's Movement in America
1848–1869 (Ithaca, 1978); Suzanne Leb-sock,
The Free Women of Petersburg: Status and Culture in a Southern Town, 1784–1860
(New York, 1984); and Catherine Clinton,
The Plantation Mistress: Woman's World in the Old South
(New York, 1982).

educating the children. Affection and encouragement of self-discipline replaced repression and corporal punishment as the preferred means of socialization in middle-class families. These families became more child-centered—a phenomenon much noted by European visitors. Childhood emerged as a separate stage of life. And as parents lavished more love on their children, they had fewer of them and devoted more resources to their education by sending them to school in greater numbers for longer periods of time.

This helps explain the simultaneous decline of the birth rate and the rise of education in the nineteenth century. Women played a crucial part in these developments and derived significant benefits from them. Middle-class marriages became more of an equal partnership than ever before. In some respects women attained a superior position in the partnership. If men ruled outside the home, women tended to rule within it. The decision to have fewer children was a mutual one but probably most often initiated by women. It required some sacrifice of traditional male sexual prerogatives. The principal means of contraception—continence and
coitus interruptus
—placed the responsibility of restraint on males. Fewer children meant that middle-class women in 1850 were less continuously burdened by pregnancy, childbirth, and nursing than their mothers and grandmothers had been. This not only enabled them to give each child more affection; it also freed them for activities outside the home.

For, in an apparent paradox, the concept of a woman's sphere
within
the family became a springboard for extension of that sphere beyond the hearth. If women were becoming the guardians of manners and morals, the custodians of piety and child-training, why should they not expand their demesne of religion and education outside the home? And so they did. Women had long constituted a majority of church members; during the Second Great Awakening they increased their prevalence in that realm. This evangelical revival also produced a "benevolent empire" of Bible societies, moral reform organizations, and social uplift associations of all kinds—most notably the temperance and abolitionist movements. Women were active in all of these efforts, first in separate female societies but increasingly in "mixed" associations after women abolitionists made this breakthrough in the 1830s.

Women's advances in education were even more impressive. Before the nineteenth century girls in America, as everywhere else, received much less formal education than boys, and a considerably higher proportion of women than men were illiterate. By 1850 that had changed in the United States, where girls went to elementary school and achieved literacy in virtually the same proportions as boys—the only country where that was yet true. Higher education was still a male domain, but several female "seminaries" for advanced secondary schooling were founded during the second quarter of the nineteenth century. Oberlin College admitted both women and men soon after its founding in 1833. Even more important, perhaps, was the feminization of the teaching profession. Like most other social and economic changes, this process began in New England and spread gradually westward and southward. By 1850 nearly three-quarters of the public school teachers in Massachusetts were women.

Another educating profession was opening to women during this era—writing for publication. The new emphasis on home and family created a huge audience for articles and books on homemaking, child-rearing, cooking, and related subjects. Women's magazines proliferated to meet the need. A paying profession arose for female writers. The expanded literacy and leisure of women, combined with the romanticism and sentimentalism of Victorian culture, also spawned a lucrative market for fiction which focused on the tribulations of love, marriage, home, family, and death. A bevy of authors turned out scores of sentimental best sellers—"that damned mob of scribbling women," Nathaniel Hawthorne called them, perhaps in envy of their royalty checks.

Therefore while the notion of a domestic sphere closed the front door to women's exit from the home into the real world, it opened the back door to an expanding world of religion, reform, education, and writing. Inevitably, women who could write or speak or teach or edit magazines began to ask why they should not be paid as much as men for these services and why they could not also preach, practice law or medicine, hold property independently of their husbands—and vote. Thus "domestic feminism"—as some historians label it—led by an indirect route to a more radical feminism that demanded equal rights in all spheres. In 1848 a convention in the upstate New York village of Seneca Falls launched the modern woman's rights movement. Its Declaration of Sentiments, modeled on the Declaration of Independence, proclaimed "that all men and women are created equal" and deserved their "inalienable rights" including the elective franchise. The convention met in a church; one of its two foremost organizers, Elizabeth Cady Stanton, had been educated in the first women's seminary, at Troy, New York; the other, Lucretia Mott, had started her adult life as a schoolteacher; both had been active in the abolitionist movement. These activities constituted part of the back door of domestic feminism which in 1848 nudged open the front door a tiny crack.
⁴²

IV

The evolution of the child-centered nurturing family during this era helped inspire abolitionists to focus on the greatest perceived sin of American slavery: the tragic irony that caused the institution simultaneously to encourage the slave family and to threaten it with destruction.

Slave marriages had no legal basis in the United States. More than half of the bondsmen in 1850 lived on farms or plantations with fewer than twenty slaves where they had difficulty finding marital partners in the same quarters. But slaves nevertheless married and raised large families. Most slaveowners encouraged this process, in part because abolition of the African slave trade after 1807 made them dependent on natural increase to meet the labor demands of an expanding cotton kingdom. In contrast to the United States, slave economies in most other parts of the western hemisphere reached their peak development while the African slave trade flourished. Thus they relied mainly on imports to keep up their labor supply. They also imported twice as many males as females and discouraged their slaves from forming families. In consequence, while the slave population of the United States doubled by natural reproduction every twenty-six years, slaves in other new world societies experienced a net natural
decrease
.
⁴³

But North American slavery undermined the same family structure that it simultaneously encouraged. Responsible masters did their best to avoid breaking up slave families by sale or removal. Not all masters felt such a responsibility, however, and in any case they could not reach beyond the grave to prevent sales to satisfy creditors in settlement of an

42
. In addition to DuBois,
Feminism and Suffrage
, and Lebsock,
Free Women of Petersburg
, 195–236, see Keith Melder, "Ladies Bountiful: Organized Women's Benevolence in early 19th-Century America,"
New York History
, 48 (1967), 231–54; Mary Kelley,
Private Woman, Public State: Literary Domesticity in Nineteenth Century America
(New York, 1984); and Barbara Epstein,
The Politics of Domesticity: Women, Evangelism, and Temperance in Nineteenth-Century America
(Middletown, Conn., 1981).

43
. Philip D. Curtin,
The Atlantic Slave Trade: A Census
(Madison, 1969); C. Vann Woodward, "Southern Slaves in the World of Thomas Malthus," in Woodward,
American Counterpoint: Slavery and Racism in the North-South Dialogue
(Boston, 1971), 78–106.