Category Archives: Men’s rights movement

Feminism, sex-differences and chivalry

On which side should the men’s movement focus its activism — on the similarities or differences between the sexes?

The thinkers among us will stay abreast of both sides of the argument, however in the realm of activism most will take up a position one way or the other to make their point.

Arguments for sameness or difference rest on a more fundamental dyad, the biological and cultural – topics that have been tackled extensively in manosphere discussion circles, though I’m not sure we have gained good mileage from them in the fight against gynocentrism.

Regardless of whether we fixate on biological imperatives, or on the biology-shaping power of culture, the gender war rages on unchecked.

So just for a moment, let’s partition-out the hard scientific discussions of biology vs. culture, and pay more attention to the rhetorical leverage points of sexual politics – to those emotive generalizations about sameness/difference. All feminist reasoning, all female privilege, and all misandry start from there.

Departing from the usual MRA emphasis on differences, real and significant biological ones, this article will make a case for focusing on the similarities, on the things men and women have in common as the most effective basis for tackling gynocentrism. Emphasizing only differences between the sexes, as old-school MRAs and new MGTOW like to do, will not reach the goal of defeating feminist propaganda and the anti-male culture created by same. Let’s look at some rationale for this move.

Difference Feminism as the order of the day

I am here going to chart three changes within socialist feminism over the last fifteen years. It has, I argue, moved in large part from androgyny to gender difference, and from Marxism or revolutionary socialism towards an accommodation with, if reform of, the political and social system we know now. [Socialist Feminism: From Androgyny to Gynocentrism, Equality to Difference – 1995]

In this quote, feminist Judith Evans makes an observation many are familiar with; that today’s feminism is more concerned with promoting sexual differences than androgyny. While obvious to astute observers, I will argue that feminist ideology and feminist activism has not traveled in a linear fashion from androgyny to gynocentrism as Evans suggests, but more accurately has always enjoyed it both ways.

Ernest B. Bax observed this fact well over a century ago:

Modern Feminism would fain achieve the feat of eating its cake and having it too. When political and economic rights are in question, such as involve gain and social standing, the assumption of inferiority magically disappears before the strident assertion of the dogma of the equality of woman with man – her mental and moral equality certainly! When, however, the question is of a different character – for example, for the relieving of some vile female criminal of the penalty of her misdeeds-then Sentimental Feminism comes into play, then the whole plaidoyer is based on the chivalric sentiment of deference and consideration for poor, weak woman.” [Chapter V: The “Chivalry” Fake, in The Fraud of Feminism 1913]

Feminists only claim equality with men in so far as it has agreeable consequences for women. And this applies all along the line… I would advise woman’s-righters to choose the one side or the other. If they stick to the weakness of woman physically as ground for woman’s privileges and immunities, let them give up prating of equality otherwise. If they contend for equality let it at least be an even equality all round. [‘Female Suffrage’ – in Social Democrat, Vol.8, no.9, pp.533-545 1904].

The bulk of the advocates of woman’s rights are simply working, not for equality, but for female ascendency. It is all very well to say they repudiate chivalry. They are ready enough to invoke it politically when they want to get a law passed in their favour – while socially, to my certain knowledge, many of them claim it as a right every whit as much as ordinary women. [‘No Misogyny But True Equality’ – in To-day, pp.115-121 1887]

Reading through Bax’s articles it’s clear that feminists argued in both directions, especially enjoying the difference narrative, proving that sentimental appeals to sex-difference were the approach that gained women the most. Why?

Because differences, especially those implying weakness and vulnerability, evoke chivalry.

And chivalry brings goodies!

Meme juxtaposes equalist vs difference arguments: indicates difference is the stronger social power

Meme juxtaposes equalist vs difference arguments: indicates difference is the stronger social power

MRAs need to catch up with this fact and realize that whenever we promote difference, be it biological or cultural in origin, we play into feminist word-games and provide them with the basis for arguing chivalric treatment for women.

Commentaries on men and women’s different natures and the corollary of why men and women should be treated differently (read special treatments for women) appear throughout history. The claims are that men and women are different due to cultural training (e.g. men are trained in patriarchy and violence; women in softness and subservience), or they are biologically different (e.g. men are testosterone poisoned, and women give birth and need special help), thus, we must discriminate to better serve those differences, say feminists.

Whenever old school MRAs thrash their swords around yelling “WE ARE BIOLOGICALLY DIFFERENT!!” they play right into the rhetoric and remedies of feminists. In fact, many of the more prominent stars in the MRM specialize in promoting difference, arguing for biological differences over culturally implanted ones, and not realizing that they end up with a conclusion of difference that gets exploited equally by feminists – it matters not whether the difference is of cultural or biological origin.

Conversely, when we discuss that men and women have a massive overlapping area of shared humanity – the discussion changes to one of equal value, concern and empathy for men.

Males and females, for example, are both among the homeless, both are among the mentally ill, both can be poor or disabled. Men and women equally experience all emotions- jealousy, pride, elation, fear, anxiety, depression, or joy, and they equally suffer heart attacks, diabetes, strokes, broken bones, malaria or the common cold. Both suffer the impact of environmental degradation and pollution, and so on.

Despite that massive area of overlap, you can already read the “difference” argument being exploited by protofeminist Modesta Pozzo in the year 1590;

Don’t we see that men’s rightful task is to go out to work and wear themselves out trying to accumulate wealth, as though they were our factors or stewards, so that we can remain at home like the lady of the house directing their work and enjoying the profit of their labors? That, if you like, is the reason why men are naturally stronger and more robust than us — they need to be, so they can put up with the hard labor they must endure in our service.” [The Worth of Women: their Nobility and Superiority to Men – 1590]

And it doesn’t stop with Pozzo. The same language can be seen by virtually all feminist writers from her day to the present, including revered feminist philosophers like Julia Kristeva or Iris M. Young, through to the “difference feminists” of today. The historical lineup, all milking difference, is unbroken.

Take for instance the language of popular “equity” feminist Christina Hoff-Sommers who, while helpfully deconstructing many feminist myths, is happy to promote sex-differences as a basis for seeking chivalry for women.

Sommers demonstrates the sex-differences perspective in an interview with Emily Esfahani Smith. “Chivalry is grounded in a fundamental reality that defines the relationship between the sexes,” explains Sommers, “and given that most men are physically stronger than most women, men can overpower women at any time to get what they want.” “If women give up on chivalry, it will be gone,” says Sommers, and “If boys can get away with being boorish, they will, happily. Women will pay the price.”1

The historical benefit to women of the difference argument has far outweighed the sameness argument because difference enlists the traditions of damselling, white knighting, and romantic chivalry. The sameness argument fails to tap into those medieval powers and thus affords far less reach for gynocentric tentacles.

* * *

Feminists are among the most rigid enforcers of gender stereotypes on the planet – all while championing “varieties of masculinities/femininities” which “don’t fit the binary.” However, those varieties are something they tend to spout for window dressing, in passing, before going on to enforce strict gender stereotypes in most everything they say.

Some MRAs miss the fact that most feminists today are difference feminists or cultural feminists – feminists who believe first and foremost in reinforcing real or perceived differences between men and women. Many of us labor under the assumption that feminists promote a polymorphous perverse (androgynous) identity — which they never did with any consistency.

And for feminists it doesn’t matter if the differences are of biological origin (many feminists subscribe to Evolutionary psychology) or the result of cultural conditioning – selling any differences of sexed behavior allows them to argue for special treatments for women and harsh treatment for men, regardless of whether the differences are congenital or cultural.

As men’s rights activists, we would do well to emphasize the biological/behavioral overlap between the sexes – that we all feel emotions, all think, fall in love, catch a common cold, and seek intimate human bonds – and with that we can defeat calls for preferential treatments of women arising from differences. Let’s move on from the task of defeating ‘feminist androgyny,’ which appears to be an activism dead-end.

This article contends that some MRAs place the focus on differences between men and women and that that approach is an activism cul-de-sac. But before adopting the alternative strategy of highlighting male and female behavioral similarities, we need first to observe how feminists have used the difference narrative to their advantage; only then will we see the urgency.

So next time you see an argument for difference or sameness, stop and ask yourself who stands the greatest chance of benefiting from it. And if you are advocating for difference, ask yourself if you are helping to promote men’s human rights or instead promoting a return to the good-ol-days of strictly demarcated gender roles.

Notes:

[1] Emily Esfahani Smith, ‘Let’s Give Chivalry Another Chance’ The Atlantic, Dec 10 2012
For more on Hoff-Sommers’ views on chivalry, see “The Acculturated Podcast: Ladies and Gentlemen”

Feature image by Steven Lilley

Women’s and Men’s Rights (1875)

The following short article, entitled Women’s and Men’s Rights, appeared in the 1875 volume Historic and literary miscellany, by G.M.D. Bloss. – PW

* * *

THERE have recently been Women’s Rights conventions in New York and Boston. The general drift of the proceedings was to show the wrongs of woman under the laws of society at present constituted. There were plenty of facts to show that in many instances women, at the present time, were ill-fed, ill-clothed, and ill-sheltered; that their employment was not remunerative in many cases, and that under their afflictions they were driven often to live a life of vice and crime.

All this will be freely admitted and universally regretted. But, and the question may be asked with emphasis, are these wrongs peculiar to women? Do they alone suffer them? Is there a discrimination against the sex? We unhesitatingly answer in the negative. Would man–yea, would man, who is endowed with that wonderful right of suffrage, which in the eyes of these reformers is the great cure for all the grievances of the sex, not be enabled to find as serious cause of complaint as those made by his female associate?

How many men of ability and intelligence, willing to work, are trodden down in the battle of life? How many are scantily fed, miserably clad, and barely sheltered, who labor with assiduity from the rising to the setting sun? To the ill requital of man’s labor, in hundreds and thousands of instances, may be attributed woman’s calamities.

For one woman who is driven by destitution to sin and shame, there are probably ten men. If one sex more than the other has the right to be restive under society as it is now constituted, it is the male. He makes the laws, it is true, but who derive the greatest benefit from them? In cases at law and equity, where the two sexes are antagonistic, who is generally the loser? Women are seldom convicted of criminal offenses, where men would be certain to suffer the penalty. They always, or nearly always, succeed before a jury of men, in civil cases.

In most of the States they can hold property in their own name, and while in the position of a fem-covert– their property is exempt from execution, even upon their own contracts. They are exempt from all military and jury duty, and from many other labors of serious import, which fall upon the males alone. They receive all the courtesies of society. They are the first at the feasts, and all the reserved seats everywhere are for them.

The state in which we live is very far from being perfection; men and women are joint sufferers by a false and ill-regulated condition of society. There is no antagonism between them, and they are enemies of both man and woman who desire to create the impression that either sex is enjoying rights at the other’s expense, or suffer infliction for the other’s benefit. They are our partners in the great trials and misfortunes which an All-wise Creator has imposed upon all the sons and daughters of Adam, and from which there is no escape by either this side of the grave.

Whatever improvements and reforms of modern society are demanded, should be in the name of both, and for both, instead of one. “A Men’s Rights Convention,” to redress the wrongs of the men alone, leaving the females alone where they are, would be selfish and ungrateful. Scarcely less so are those of the strong-minded woman, who has no eye and no compassion for the sufferings of any but her own sex.
 

Feature image by Michael Coghlan

Men’s Rights Convention of 1851

In 1851 the following article was penned by Chericot in Godey’s Lady’s Book, a United States magazine for women published in Philadelphia. The article entitled Men’s Rights Convention was designed to mock proceedings of men’s rights conference held at Independence Hall. Did the conference really take place? My bet is that it did, and the article was an attempt to distort proceedings and dissuade MHRA’s from holding future conferences. – PW

002

MEN’S RIGHTS CONVENTION – SEPTEMBER 20th 1851

EXTRAORDINARY PROCEEDINGS, EXCITING SCENES, AND CURIOUS SPEECHES .
FROM OUR OWN REPORTER, CHERICOT.

Yesterday, at 10 o’clock in the forenoon, an immense mass meeting of gentlemen from all parts of the country was held at Independence Hall. It was convened upon notices to that effect, which were issued directly after the late extraordinary and treasonable Female Convention at Massachusetts, and which, being distributed among the principal cities in the Union, had resulted in the collection of an enthusiastic crowd of gentlemen of all grades, trades, and politics, one common danger uniting them, in the effort to repel the proposed feminine aggression of their rights.

On taking- a survey of the meeting, one thing struck us very forcibly—the uneasy and restless anxiety that characterized the demeanor of most of the men; the slightest noise caused a general sensation; and, in one instance, the shrill cry of a fishwoman threw a gentleman into hysterics, which he explained, on his recovery, to have resulted from his mistaking it for the voice of his wife.

When the excitement had, in some measure, subsided, the meeting was called to order by Mr. Wumenheyter, of New York, who said, the first business being the choice of a president, he moved that Mr. H. P. Husband, of Maryland, be appointed.

Brass Blackstone, of Philadelphia, seconded the motion, which was unanimously adopted.

After the vice presidents and secretaries were duly chosen, and a business committee appointed to draw up resolutions expressive of the sense-of tho meeting, the president addressed the convention as follows:—

“The object which has called this great assemblage together is one which not only concerns mankind in general, but Americans in particular. This is emphatically a land of liberty — liberty which, achieved by the exertions of our forefathers, has commanded the respect of the tyrannical governments of the Old World, and resisted all unhallowed attempts to subvert it. This liberty, gentlemen, is threatened with destruction: by the establishment, within the very bounds of this republic, of a despotism that has no parallel in ancient or modern history. Yes, there is a conspiracy afoot in the very midst of us, which, should it succeed in it aspiring aims, will annihilate us as men, and convert us into mere household appendages to that rebellious sex who, after having for years shown a disposition to encroach on some of our rights and privileges, now boldly assert a claim to all. Patience; gentlemen, is no longer a virtue; stem determination and resolute action alone can put down this ambitious usurpation and re-establish our authority on its legitimate basis.

“These firebrands on our domestic hearths must be extinguished, or the sparks, lighting into a flame, will consume us.”

Here the sensation produced by Mr. Husband’s fiery eloquence was so intense that groans and sobs resounded from all parts of the building, and the gentleman was so overcome by his own flights of fancy that it was some time before he could proceed.

“I have, in the relations of husband, son, and brother, stood aloof. I have borne, with dignity and Spartan fortitude, the assumption, by my female relatives, of those garments which, from time immemorial, have been our rightful badge, trusting that the breach into which they were throwing themselves would prove of such an ‘imminent and deadly’ nature as to deprive them of any desire to go further. But late events have opened my eyes to the treasonable nature of their designs, and to the danger of the mine on which we have been heedlessly treading; and, regardless alike of family ties and possible consequences, I have boldly sounded the alarm which has brought us together this day. This terrible danger I discovered by chance, having picked up —in my own room, gentlemen— a letter addressed to my wife by a female friend. I will, gentlemen, read a passage from this incendiary production, premising that the preceding paragraphs, after giving an account of the late meeting at Worcester, refer to the female millennium about to commence:—

“Now then, my dear,
We’ll smoke and cheer and drink our lager beer;
We’ll have our latch-keys, stay out late at nights;
And boldly we’ll assert our female rights;
While conquered men, our erewhile tyrant foes,
Shall stay at home and wear our cast-off clothes,
Nurse babies, scold the servants, get our dinners;
‘Tis all that they are fit for, wretched sinners!”

“Imagine my feelings on finding treason a t work in my domestic sanctuary — at detecting the wife of my bosom in a plot against my peace!”

Here Mr. Husband was so overpowered by his emotions that he was compelled to pause for a few moments, ere he recovered his voice. Deep sympathy was manifested by the audience.

“I would now repeat the necessity of prompt action, for which I doubt not the wisdom and intelligence of this assembly will be found sufficient. Our business now is to find a remedy for the evil. Let us therefore, in a bold and uncompromising manner, address ourselves to the duties before us.”

While awaiting the action of the business committee, the following letters were read from distinguished gentlemen who had been invited to attend the meeting:—

Mr. Webster stated that the onerous nature of his diplomatic duties prevented his accepting the invitation extended to him. Had it, however, been in his power to do so, he should still have declined it, as the handsome manner in which the ladies had defended him in his native State obliged him to remain remain neuter in the conflict between the great contending parties. He would remark, in conclusion, that, devoted as he was to the Union, faithful as he had ever been in maintaining the Constitution, he had no sympathy with anything tending to infringe the conditions of the matrimonial compact, and therefore solemnly recommended that both parties should meet and conclude a treaty of peace.

Mr. Clay regretted his necessary attendance on Congress precluded his presence at this important meeting; for, faithful to his great principle, he should have endeavored to suggest such a compromise as should reconcile all parties. But he trusted that an amiable spirit would pervade their proceedings, and unity and concord be the result.

Mr. Horace Mann repeated Jus determination of not siding with either party. He referred again to the book he was writing, which he thought would satisfy both sides.

Mr. Buckeye, of Ohio, wrote to excuse his attendance, as the duties of the pork-killing season required his attention; and Mrs. Buckeye’s absence at a Socialist meeting, in the interior of the State, prevented his leaving home.

Mr. Wumenheyter, chairman of the committee, now rose to say that their report was ready. He
then read the following resolutions:—

Resolved, That a crisis has arrived in our domestic relations that admits of no temporizing measures, but requires us openly to insist on those rights so boldly and outrageously assailed by that weaker portion of humanity, whose duty it is to be satisfied with the inferior position assigned them by nature, and to yield in all things to man.

Resolved, That an unblushing claim has not only been made on our clothes, but on all our masculine privileges; and as this evil has resulted, in the first place, from the impunity with which the women have put their hands in our pockets, and as it will end only in the usurpation of our business, and of our sole right to the ballot-box, it becomes necessary for us to impress upon this rebellious sex our united determination to resist their aggressions.

Resolved, That this effort becomes imperatively necessary when we consider the treacherous nature of women, and remember that, should they succeed in their attempt, we shall meet no mercy at their hands. Universal decapitation of the men, and an Amazonian form of government will undoubtedly be
the result.

Resolved, That, while we shall use our lawful and united authority to put down this revolt, we will show clemency to the culprits, and, tempering justice with mercy, render their punishment as light as may be consistent with our own safety.

These resolutions were ordered to be laid on the table for discussion.

Mr. Wumenheyter said he wished particularly for the attention of the audience while he offered a few remarks on these resolutions. “ He was,” he said “proud to call himself a New Yorker. His city was the greatest in the world. It had a great canal, a great line, of steamships, a great many railroads, a great many bankB, and”——

Here a voice from the crowd exclaimed, “ And a great many other humbugs!” Mr. W. was, for a moment, disconcerted; but, resuming his remarks, he said—

“I do not regard this rude interruption. I shall still assert the superiority of my State to all others; and, at the same time, acknowledge that, with all our talents and business enterprise, we cannot manage the women. I confess that, in our great State, the attempt on our privileges was first made ; but I can also assure this convention that we shall be the first to defend those privileges. I have been so unhappy as to have had three wives, but, fortunately, have buried them all; and I can assert, from personal experience, that

‘Woman, woman, whether lean or fat, is
In face an angel, and in soul a cat!’

A spirit of philanthropy urges me to warn you against the female snares which my fatal destiny has inflicted on me, and from which I am therefore desirous to save others, as my several wives were so many different forms of evil, and I suffered intensely in consequence. I hope my misery will deter others from such experiments. If I rescue one wretch from the horrors of matrimony, my purpose will be answered, and my past sufferings forgotten.”

Mr. W. urged the adoption of immediate and relentless measures, and trusted that some available remedy might be suggested for the evil that was in their midst.

Cotte Bettie, Esq., from Delaware, said, “I fully agree with the gentleman from New York in his views on this terrible crisis. I am as proud of my State as he can be of his. I am not ashamed to call myself one of the Blue Hen’s Chickens.’ Delawarians are true blue — they always were, and always will be blue. They were the first to rally at freedom’s call, and would not now be found wanting. While he thus obeyed his instructions in proffering their aid, he must at the same time, assure this assembly that it was very advisable for them to keep their proceedings as secret as possible, lest a premature disclosure should put the women on their guard.”

C. Colesworth Pinokney, from South Carolina, remarked, “Had any one told him ft few months since that he should be meeting in amity with his northern brethren, he should have indignantly denied the possibility of such an act. He did not intend now, however, to allude to the difference of opinion that prevailed between the South and North; the several States of Georgia, Alabama, Florida, and South Carolina, that had appointed him a delegate to this convention, having empowered him to bury all sectional causes of discord in oblivion, and to unite energetically with the representatives of other States in putting down, this terrible conspiracy. He had come prepared, then, to assure them of the cordial co-operation of the Southern States in any action that might be taken in the crusade against women. He would only remark that there should be no delay either in their resolves or execution—‘if ’twere done, ’twere well ’twere done quickly.’ With this end in view, he recommended bringing before the present Session of Congress a fugitive women bill, by which every man might be empowered to reclaim and punish a runaway or rebellious wife.”

Mr. Jonathan Whittle, from Massachusetts, “Guessed that there needn’t be much talk about the matter. Wimmen’s place was tu hum, and it was man’s business to keep em there. Pritty much all they was fit for was to dry innions, make squash pies, and get a fellow a good dinner on Thanks-givin’. He calkerlated that if each indiwiddiwel present had the spunk he orter havo, he could manage his wimmen himself, without anybody to help him. Yankees knew a leetle somethin’ besides makin’ wooden nutmegs, mushmellion, and cowcumber seeds, and they didn’t want anybody to come there and tell ’em how to do: they’d better stay tu hum, and take care of their own affairs;”

Here Mr. Whittle was called to order from all parts of the house, and sat down in a state of high indignation, wiping his face with a blue cotton handkerchief.

George Washington Patrick Henry John Randolph Powhatan, Esq., from Virginia, said, “I regret the irritable state of feeling which seems to sway the gentleman from New England. I wonder at his assertion of our Yankee brethren’s ability to manage their women, when the fact is notorious that Mr. Whittle*s native State was the scene chosen for the outbreak of the rebellion. Belonging, as I do, to one of the first families in Virginia, descended in a direct line from Pocahontas on one side, and Richard Coeur de Lion on tho other, collaterally related to the Virgin Queen and a far-off connection of the present British sovereign, I know nothing of those menial duties which Mr. Whittle thinks properly distinguish the female sphere. I cannot, nor can any one associated with me, be supposed to know anything of such menial avocations. In Virginia, nothing is required of the fair sex but to give orders to their servants, and that sufficiently occupies their time. I feel proud to assert my belief that no lady from that State is mixed up in this sad affair; but, knowing the danger of bad- example, I cannot answer for the future, and am therefore ready to give my counsel both a8 to prevention and cure. I know the female character well enough to assure this meeting that opposition will but add fuel to the flame. In short, my advice is—

‘Let them alone and they’ll come home,
And leave their whims behind them.’ ”

Dr. Singleman, a middle-aged gentleman, from Vermont, thought the gentleman from Virginia mistaken in his opinion that the let-alone system was the best treatment for the epidemic raging among them. Acute diseases required active remedies. When the pulse of tho domestic frame was disordered, every member of tho body suffered, and depiction should be freely resorted to, and the constitution restored to a healthy state, or he would not answer for tho consequences. His idea — which he advanced with some hesitation, for, being a bachelor, he knew little of the sex — was that every man should try the effect of the three popular systems of medicine on his female relatives, and he would venture to promise the revolt would noon be quelled. A course of bleeding, leeching, and cupping, with blisters to their heads, and sinapisms on their feet, aided by hydropathic douche and plunge baths, and accompanied with homoeopathic quantities of nourishment, would tame the greatest shrew that ever lived.”

Mr. Easyled, of Tennessee, said, “ There is an old provorb about bachelors’ wives being well managed—

‘As for my wife,
I would you had her spirit in such another:
Were the third of the world yours, with a snaffle
You may pace easy, bu t not such a wife.’

The measures that the learned physician proposes are easily suggested; but, I would ask, where is the man in this assembly who would have tho nerve to try them ? There is another old proverb that says, when you sup with a certain personage you should use a long apron; and, in this case, that precaution is very necessary. It was best to let the ladies have their own way. To quote the immortal bard again—

‘Should all despair
That have revolted wives, tho tenth of mankind
Would hang themselves.’

He would inform all present, from his own sad experience, that

‘He’s a fool who thinks, by force or skill,
To turn the current of a woman’s will;
For when she will, she will, you may depend on’t,
And when she won’t, she won’t, and there’s an end on’t.’”

Mr. Hoosier, from Indiana, u Didn’t want to ‘front nobody, but he.reckoned Mr. Whittle had said about the only sensible things he’d heerd that day, and them was his sentiments exactly. There was plenty for wimmen to do in the cabin, with mindin’ the children and keepin’ the pot a bilin’, and out of it with takin care of the cattle and the farm, while the men was hard at work shootin’ and fishin’. Corn-dodgers and cracklins was wimmen’s business, and just about as much, he reckoned, as they’d sense for. He, for one, didn’t feel afeerd of any of ’em.”

General Boanerges Bluster, from Kentucky, said, “He disagreed very much with Mr. Hoosier. He once heerd a Methodist minister tell what Heaven was like, and, after talkin’ a great deal about it, he said, ‘In short, brethren, it’s a Kentucky of a place!’ He reckoned, when he said that, he forgot the wimmen. In their State, where females was three-quarters bacon, and t’other quarter hominy, they was dangerous critters. General, as he was, of the milishy, and holdin’ a great many offices under government, he had to mind his wife, who was big enough to lick three of him. Last ‘lection he was candidate for Congress; and, just as he was makin’ a stump speech to his constichents, and was tollin’ ’em what a great soldier he was, and how he’d fou’t the Ingins under Harrison, and would be sure to stand up for their rights, ’cause he wa’n’t afeerd of nothin’, his woman walked up to him right cool, and, takin’ him off the platform, said to the people, This man’s a fool. I know it, ’cause I’m his wife. Ho an’t fit for nothin’ but to mind the house and take care of the children, while I go visitin’. I can’t spare him; and you must ‘lect the other candidate.’ He expected he felt about as mean as dog-pie, and sneaked off as soon as ho could; and everybody hurrahed for Mrs. Bluster, and said she should go to Congress. And, ever since, she’d done nothin’ but snub him, and had gone off to the wimmen’s meetin’ in spite of him; and ’twas her that said woman was better than man, ’cause he was made out of the raw materi’l, and she was made out of the manerfected;’ and he only hoped she wouldn’t find out where he was, or there’d be an orful time of it.”

Mr. Sucker, from Illinois, remarked, “ That it wa’n’t with his own will he was at this here meetin’; but, bein” lected, he had to come; and, as it was the season for shootin’ prairie hens, he wanted to be off agin. He didn’t want to make words himself, and hoped that other people would be short and sweet in what they had to say. As to Mrs. Sucker, she hadn’t the spirit of a mouse now, and, if she ever had, which he didn’t know, the fever and ager had shuck it all out of her. He reckoned about the best way he could tell ’em of, was to send all the wimmen where they’d catch it, and, if it didn’t end ’em, it would mend ’em.”

Captain Salt, of Nantucket, a veteran tar in a blue roundabout and glazed hat, rose, coolly took his quid out of his month, and, depositing it in his pocket, made the following short and pithy remarks: I an’t a reg’lar delergate to this here meetin’, soe-in’ as I’m pretty nearly all the time afloat; but, bein’ as I’m ashore just now, I thought I’d come and see how things was a purceedin’. I know all about whales, and have a pretty good notion of a vessel, but I don’t know nothin’ about a woman. Hows’ever, I’ve heerd them as did say she was like a ship, ’cause her riggin’ cost more than her hull. If so be that’s the case, why she’s easy manoovered. Keep a tight lookout for squalls, and, when you soe’em cornin’, reef your sails, scud before the storm, and, if she ‘s bent on goin’ down, take to the boats and leave her.”

Captain Salt sat down amid shouts of applause, with a very red face after his unwonted exertions, and an earnest request for a glass of grog; but, none being At hand, he contented himself with his quid.

Patrick O’Dougherty, of St. Louis, got up and said, “Jontlemen, this is my first appearance before the public since I left off being an Irishman, and became a native of this country, and I hope yees will excuse all blunders. I needn’t tell this enlightened meetin’ that, both as an Irishman and ‘Merikin, I love the purty cratures of wimmen, and, faith, I’m sorry they’ve got themselves in such a mess. St. Pathrick knows that, ‘with my friend and pitcher,’ my little Cruiskeen Lawn, and my Molly Astore, I could live all alone in a desert by myself, without any trouble; and sure never a one of me knows why ye can’t manage yeer wives. Trate ’em like an Irish pig : drive ’em the way you don’t want ’em to go, and they’ll take the right track in spite of you.”

Here Mr. O’Dougherty was interrupted by a considerable bustle in the hall. There was a great disturbance, and many gentlemen looked pale and anxious; but the excitement was allayed by the appearance of an Indian chief in his war paint, who stalked solemnly up to the platform, and spoke as follows:—

“My nation was once a great nation in the lands near the setting sun. It is now a poor, small tribe, that has sold its hunting-grounds to the Great Father, at Washington, for blankets and corn, and have sent me to have a talk with him. Waw-tu-nobow-te-ma-tu is a brave; his white brothers call him Big Bulldog, and know that he has many wives. While he smoked the calumet of peace with his Father, in the Grand Lodge at Washington, a little bird sung in his ear that bis white brothers had trouble in the wigwam with their squaws, and he has come to help them, for his heart feels heavy for them. Let my white brothers keep their women at work, hoeing corn, pounding hominy, drying venison, and minding papooses, and let them have but little to eat, and they will give them no more trouble. If they do, let my brothers take their scalps. I have said.” And, whirling his tomahawk over his head, Waw-tu-no-bow-te-ma-tu gave a shrill war-whoop, and, bounding off the platform, disappeared in the crowd.

Brass Blackstone, from the city of Brotherly Love, remarked, that he had listened with attention to the proceedings, and had heard with delight the eloquent speeches delivered on this interesting occasion. It was with the modest timidity so characteristic of a Philadelphia lawyer, that he should offer a few remarks on the subject that occupied them; and he hoped it would not be considered presumptuous in him if his views should differ from those hitherto advanced in the assemblage of talent and influence, with whom it was his high privilege this day to be associated. He had deeply sympathized with all the orators it had been his good fortune to hear on this exciting subject: he had, in turn, been thrilled with the surpassing eloquence of Mr. Husband, the resolute determination of Mr. Wumenheyter, the patriotism of Pinckney, the easy indifference of Mr. Whittle, the dignified hautour of Mr. Powhatan, the professional talent of Dr. Single-man, the commendable meekness of Mr. Easyled, the heroic submission of General Bluster, the laconic sense of Mr. Sucker, the maritime beauty of Captain Salt’s similes, the enthusiasm of Mr. O’Dougherty, and the sententious wisdom of Big Bulldog. For himself, he had always been, and should ever continue to be, an ardent admirer of the fair sex. He was proud to say that his mother was a woman—that his native city was distinguished for its devotion to the fairer part of creation. Now York might boast of its canals, its railroads, its banks, and its steamships, but Philadelphia gloried in its women. He could lay his band on his heart, and proudly assert that even this rebellion had not estranged his feelings—

‘Woman, with all thy faults, I love thee still!’

lie could even say, with the Irish bard—

‘Sweet book, unlike the books of art,
Whose errors are thy fairest part:
In thee, the dear errata column
Is the best page in all the volume.’

With these feelings, he was present on this occasion to interpose his humble abilities between them and danger. He acknowledged that his clients bad not evinced their usual sagacity in risking their quiet, but powerful influence over man, by endeavoring to grasp ‘what would not enrich themselves, but make us poor indeed. Why they had done so, was a question more easily asked than answered, and he should therefore not attempt to solve the enigma. It was his business to implore that nothing should be rashly attempted on this delicate occasion which might result in wounding the feelings of his fair clients. He would assure them a little skillful management would be more effectual than open demonstrations of hostility; and, should the suggestion he was about to offer prove successful, he asked no better reward, as a man and a lawyer, than the friendship of the sex. In his opinion,

‘Fee simple and a simple fee,
And all the fees in tall,
Are nothing when compared to the«v
Thou best of fees-—fe-male.’

Not to detain them longer in suspense, he advised that the gentlemen should fill their houses with looking-glasses, and give the ladies time for reflection

Mr. Blackstone received much applause for his suggestion; and Mr. Bowieknife, of Texas, who succeeded him, said, “I so fully agree with the gentleman from Philadelphia in his love for the sex, and in all the sentiments he has advanced, that I will only add, should the measure he has recommended fail to make peace, I hope all the ladies will come to Texas. We have hearts and arms for all of them.

‘If all other States reject ’em,
Ours will freely, gladly take ’em.’ ”

Mr. Placer, from California, remarked, “That ho was for no half-way measures. It was his opinion that all tho women ought to be seized and sent to California; it was a new country, and tho minors wanted wives. When they were once there, he thought they could be managed. Judge Lynch was an active man. Show them that there was only the difference of a letter between altar and halter, and, if they would not marry, why let them hang!”

Mr. J. P. Husband said, “lie had listened with astonishment to the proceedings of the day. He really thought that, for all tho good that had been done or suggested, gentlemen might as well have staid at home. He had a few words still to offer on the subject, which he hoped they would hear with patience. Among other things, he had prepared a list of all tho bad women who had ever existed.” Hero Mr. Wumenheyter remarked, “That he must remind the gentleman time was precious; and, as all women who had ever existed were bad, Mr. Husband had better mention only the worst of them, among whom he must not forget his (Mr. W.’s) throe wives.”

Mr. Husband was so disconcerted at this interruption, that he forgot what he had to say, and could only remember that bis list begun with Eve, and ended with the present generation. “I see clearly, gentlemen,” continued he, that no one enters so warmly into this subject as myself. Well, be it so. I am ready to fall a martyr in such a cause; find I here solemnly declare that no obstacle shall induce me to swerve from the path that duty marks out for me to follow. I will make every endeavor to extirpate this vile heresy among tho women. I will immolate myself on tho altar of my country. I will sacrifice my domestic affections on its shrine —Mrs. Husband herself”——

“Here I am, my dear 1” said a sharp voice, and a small, thin, vinegar-faced lady entered the room, and walked up to the platform, at the head of a numerous procession of females. “My love,” continued she, “it is late; I am afraid you will take cold. Hadn’t you better come home?”

“If you think so, my dear, certainly,” replied Mr. Husband, turning pale, and trembling so he could scarcely stand, perceiving which, his wife affectionately offered him her arm. Mr. Easyled meekly obeyed an imperative gesture from Mrs. Easyled, and Mrs. Bluster picked up the general, who had fainted, and carried him out in her arms.

Exeunt omnes, in wild confusion.

Godeys-1890

Feature image of Independence Hall from Wikipedia Commons.

A Word for Men’s Rights (1856)

The following long article from 1856 discusses the sexist laws that oppressed men and benefited women, including the practice of frivolous, unjustified lawsuits for supposed breach of marriage promise (or implied promise, or imagined promise). Such suits came, by the late part of the nineteenth century to be a standard operating procedure for women who either felt genuinely spurned or, just as frequently, women who saw an opportunity to misuse laws to control men. By the late 1920s, the practice had become a widespread criminal enterprise, highly profitable for both weeping bogus sweetheart and racketeering lawyer that it gained the appellation, “The Heart Balm Racket.”

***

Putnam's 1856

— A Word for Men’s Rights —

FULL TEXT: The notions which rule inside of men’s heads, and the phrases in vogue to represent them are hardly less liable to fluctuation than is the fashion of the outward adornment, whether by hats, caps, bonnets, periwigs, or powder. Sixty or seventy years ago, scarcely anything was so much talked of as the rights of man. Where this phrase came from, we cannot tell. It is not to be met with in any writer of prior date to the middle of the last century. James Otis used it in his famous tract on the Rights of the American Colonies, nor are we aware of any earlier appearance of it in print. Sudden, however, and obscure as its first appearance was, it took, and soon became one of the most fashionable of phrases. It played a great part in the American Revolution. It found its way into our Declaration of Independence, and into the fundamental laws of most of our states. It played a still greater part in the French revolution. Ten or a dozen French constitutions, more or less, were founded upon it. Thomas Paine wrote a famous book, with this title. For a while, nothing was so much talked of as the rights of man—talked of, we say—for, as happened in the case of the thirsty Indian, so with respect to these rights, it was pretty much all talk, with very little cider.

In sixty years, however, fashions have changed. The rights of man —once in everybody’s mouth—are seldom heard of now-a-days—unless it be in an abolition convention—or, if mentioned at all, in Congress and other respectable places, these rights, once the hope of humanity, are referred to, only to be sneered at, as a flourish of rhetoric—a chimera of the imagination.

Still, we are not left speechless nor hopeless. Hope still remains at the bottom of the box, with a fine sounding phrase to back it. Let the men go to the deuce. What of that? Does not lovely woman still remain to us? Today, the fashionable phrase is—woman’s rights. The women have discovered, or think they have, that they are, and long have been tyrannized over, in the most brutal manner, by society, the laws, and their husbands. Woman’s rights is now the watch-word of a new movement for social reform, and even for political revolution—the women, among other things, claiming to vote.

It must be confessed that such general outcries are not commonly raised, without some reason. They are the natural expressions of pain and unsatisfied desire. It was not without reason that America and Europe, towards the close of the last century, raised the cry of the rights of man; and so, we dare say, it is not without reason that the rights of woman are now dinged into our ears. Nor is this cry without a marked effect, not merely upon manners and society, but also upon laws. Almost all our state legislatures are at work, with more or less diligence and enthusiasm, modifying their statute books, under the influence of this new zeal. To that we do not object. Putnam is for reform. Putnam is for progress. Putnam is for woman’s rights; but also for man’s rights—for everybody’s rights; and, in that spirit, we are going to offer a few hints to our legislators, whose vaulting zeal, on behalf of the ladies, seems a little in danger of overleaping itself, and jolting on t’other side. It is well to stand straight, but not well to tumble over backward, in attempting to do so.

Those who go about to modify our existing laws, as to the relation of husband and wife, will do well to reflect that the old English common law on this subject, if it be a rude and barbarous system, little suited to our advanced and refined state of society—which we do not deny—is also a consistent and logical system, of which the different parts mutually rest upon and sustain each other. In the repair, or modification of such a system, it is material that every part of it should be taken into account. Changes in one part will involve and require changes in other parts; otherwise, alterations, made with a view only to relieve the wife from tyranny and oppression, may work a corresponding injustice to the husband. Nor are the changes already made in our laws, partly by legislation and partly by usage, free from glaring instances of this sort.

The English common law makes the husband the guardian and master of the wife, who stands to him in the relation of a child and a servant. In virtue of this relation, the husband is legally responsible for the acts of the wife. If she slanders or assaults her neighbors, he is joined with the wife in the action to recover damages, and he alone is legally responsible for the amount of damages recovered, even to the extent of being sent to jail in default of payment. He is likewise responsible for debts contracted by the wife to the same extent that a father is responsible for the debts of his minor children. Even in criminal proceedings, it is he who must pay, or go to jail for not paying the fines imposed on his wife; and there are many cases, even cases of felony, in which the wife, acting in concert with her husband, is excused from all punishment, on the presumption that she acts by his compulsion, though in fact she may, as in the noted case of Macbeth’s wife, have been the instigator. Public opinion goes even further than the law, and holds the husband accountable, to a certain extent, for all misbehaviors and indiscretions on the part of his wife. Not only is he to watch that she does not steal, he is to watch that she does not flirt, and every species of infidelity, or even of levity on her part, inflicts no less disgrace upon him than upon her—disgrace which the received code of honor requires him to revenge upon the male delinquent not only in defiance of the law which forbids all breaches of the peace, but even at the risk of his own life.

The law and public opinion having anciently imposed all these heavy obligations on the husband, very logically and reasonably proceeded to invest him with corresponding powers and authority. Standing to the wife, as he was made to stand, in the relation of father and master, the law very reasonably invested him with all the rights and authority of a father and a master. How, indeed, was he to exercise the authority and to fulfill the obligations which the law and public opinion imposed upon him, of regulating the conduct of his wife, unless invested at the same time with means both of awe and coercion? Accordingly, the law and usage of England authorized the husband to chastise his wife—in a moderate manner—employing for that purpose a rod not thicker than his finger. The husband was also entitled to the personal custody of his wife, and was authorized in proper cases—if, for instance, she seemed disposed to run off with another man—to lock her up, and, if need were, to keep her on bread and water.

Now these, it must be confessed, were extensive powers—harsh and barbarous powers, if you please—though the law always contemplated that, in his exercise of them, the husband would .be checked by the same tenderness towards the wife of his bosom which tempers the exercise by the father of a similar authority over his children. But however extensive, however harsh or barbarous the powers of the husband may be, we appeal even to our female readers — if, indeed, a single female has had patience and temper to follow us thus far—we appeal even to that single female (or married one, as the case may be), to say how, in the name of common sense, is the husband to keep the wife in order, to the extent which the law and public opinion demands of him, except by the exercise of these powers, or at least by the awe which the known possession and possible exercise of them is fitted to inspire? If the fractious child is neither to be spanked nor shut up in the closet, how is domestic discipline to be preserved? What more effectual sedative to an excited and ungovernable temper, which might provoke both suits for assault and actions for slander, than retirement in one’s closet with the door locked and a glass of cold water to cool one’s burning tongue?

And so of another great topic of complaint on the part of the advocates of woman’s rights—the power which the husband has by the common law over the wife’s property. He being responsible for her debts and her acts, and being bound to provide for the support of the children, has, as a corollary thereto, the custody and disposition of the wife’s property, if she chances to inherit or to acquire any—which, unfortunately, in the middle ranks of life, where these notions of woman’s rights most extensively prevail, is, we are sorry to say, but too seldom the case.

Such are the relative rights and duties of the husband under the old English common law. Under this law a husband is not a mere chimera, a surd and impossible quantity. There is a logical consistency about him. He is, as Horace says of the stoic philosopher, terei ef rotundus, round and whole, armed at all points, provided with powers adequate to the duties expected of him.

In America we have no such husbands. Long before the cry of woman’s rights was openly raised, the powers and prerogatives of the American husband had been gradually undermined. Usage superseded law, and trampled it under foot. Sentiment put logical consistency at defiance, and the American husband has thus become a legal monster, a logical impossibility, required to fly without wings, and to run without feet.

Women care nothing for logic, but they have a sense of justice and tender hearts, and to their sense of justice we confidently appeal. Who can wonder that the men are so shy in taking upon them the responsibilities of the married state? Those responsibilities all remain exactly as in old times, while the means of adequately meeting them are either entirely taken away, or are in a fair way to be so. By the law as it now is, we believe in every state of the Union, the husband cannot lay his finger on his wife in the way of chastisement except at the risk of being complained of for assault and battery, and, perhaps, sued for a divorce, and (which is worse than either) of being pronounced by his neighbors a brutal fellow. The nominal custody of the person of the wife, which the law still, in some of the states, affects to bestow upon the husband, is a mere illusion. If he attempts to lock her up, she can sue out her habeas corpus, and oblige him to pay the expenses of it; and if she wishes to quit her husband’s house, and go elsewhere, he has no means of compelling her return. He may sue those with whom , takes refuge, for harboring her, but if he obtain damages at all, they will be only nominal. In many of the states, laws have been enacted and soon will be in all of them, giving the wife the exclusive control of her own property, acquired before or after marriage, by gift, inheritance, or her own industry.

While the wife is thus rendered to a great extent independent of her husband, he, by a strange inconsistency, is still held, both by law and public opinion, just as responsible for her as before. The old and reasonable maxim, that he who dances must pay the piper, not apply to wives—they dance, and the husband pays. To such an extent is this carried, that if the wife beats her husband, and he, having no authority to punish her in kind, applies to the criminal courts for redress, she will be fined for assault and battery, which fine he must pay, even thought she has plenty of money of her own. or, in default of paying, go to jail! Such cases are by no means of unprecedented occurrence in our criminal courts.

Now, what sense or reason is there in making the husband responsible for the licenses of the wife’s tongue, after he has lost all power to control it? If the wife is to hold her property separately, ought she not to be sued separately, both for debts and damages? If her property ought not to go to pay the husband’s debts, why ought his to go to pay hers? If the husband has lost the power to control tile goings in and runnings out of the wife, why ought public opinion to hold him any longer responsible therefor?

We have no objection to an amendment of the law in relation to husband and wife. Public opinion demands it. The progress of society requires it. But the new wine ought not to be put into old bottles, nor the old garments to be patched with new pieces, lest, as the proverb says, the rent be made worse than before.

But there is yet another recent innovation in the law, liable to still more serious objections. Not content with placing the unfortunate husband in an absurd and anomalous condition, not content with still demanding of him certain duties and obligations, at the same time that he is deprived of the powers and the rights essential to their fulfillment, reducing him in fact to a position hardly less ridiculous, and not at all less embarrassing, than that of a short-tail bull in fly-time—the law (as if conscious that, before entering into such an unequal alliance, the men would grow pretty critical as to the personal qualities of the women in whose power they were about so completely to place themselves) seeks to entrap us into matrimony against our inclinations, by holding, as it does, that any man who shows signs of having been impressed by a woman, becomes, if she is single, her lawful prize, and is bound to marry her if she insists upon it, or eke—stand a suit for breach of promise.

Though suits for breach of promise of marriage are comparatively a recent thing, in order fully to understand their nature it is necessary to go back to the dark ages. We pretend to be protestants; we rail against the popish church; yet in how many important matters are we still the mere slaves and tools of that church! The canon law was one of the most crafty devices of the middle age theocracy, and is a standing topic of reproach against Catholicism ; and yet in the most delicate of all our relations, that of marriage and divorce, we protestants are to this day substantially governed by the canon law! The canon law was made by monks, men forbidden to marry themselves, and therefore destitute of any personal experience by which to shape their legislation on this subject. They had, indeed, the Roman law as their guide, but this they departed from in the most essential particulars, as being altogether too reasonable to suit their ascetic theories or serve their purpose. The monks who made the canon law looked upon marriage as a sensual and unholy state, only to be tolerated in the gross laity, to prevent something worse; and they seem to have exerted their whole ingenuity to render this sinful condition as uncomfortable as possible. Hence the excessive hostility of the canon law to divorce, it being held a just punishment of the immorality of marrying at all, that persons Unsuitably or unhappily married should be kept during their natural lives tied together neck and heels, Bo that their torments in this world might give them, as it were, a relishing foretaste of what married sinners had to expect in the next. But while unhappy marriages were thus cursed with a perpetuity beyond the reach of the parties or the law, the ingenious canonists at the same time suspended over the heads of every happy couple the terror of an involuntary and forced separation, which should unmarry them and bastardize their children. One of the means employed for this devilish purpose was the doctrine of pre-contracts. A promise to marry was, according to the canon law, equivalent to a marriage, and every subsequent marriage to another party, pending the life of the party to whom the promise had been made, was vitiated by it. The canonists even went so far as to allow suits for the specific performance of these marriage contracts—the officers of their courts, on the suit of some disappointed virgin, entering the household of love, breaking up the family, stigmatizing the woman as a concubine and her children as illegitimate, and compelling the man to take his legal wife—as by virtue of some pretended pre-contract she was held to be—into his house and his bed. It is from this canonist doctrine of precontracts that our suits for breach of promise are derived. The common law, indeed, being the work of ruder hands, is ignorant of that beneficial process of the Roman law—the suit for specific performance. In the case of the nonperformance of a contract, the common law contents itself with attempting to set matters right, by awarding damages for the non-performance. In this particular case, even this defect in the common law was a very fortunate thing, as otherwise, instead of merely having damages to pay for refusing to marry against our inclination, we might have been brought up to the ring-bolt of specific performance, and forced into the yoke any how.

It is often said that no woman of any delicacy or self-respect ever would or ever does bring a suit for breach of promise of marriage. That may be so; still nothing prevents a great many women, who would be entirely unwilling to confess to any deficiency of delicacy or self-respect, from taking advantage of the law, or more properly speaking, of the public sentiment out of which the law grows and which sustains it, to force their once lovers, but lovers no longer, into a reluctant and repugnant marriage ceremony. Whose private experience does not enable him to recount instances, in which men, sensibility and honor have suffered themselves to be thus forced into unsuitable matches, of which the unfortunate result has corresponded with the inauspicious beginning? Contrary to every principle of common sense, as well as to every instinct of sentiment, as are suits for breach of promise of marriage, yet undoubtedly they are fully sustained by the prevailing public sentiment. Otherwise it would be impossible to explain the extravagant lengths to which courts have gone in inferring a promise of marriage from the most trivial circumstances—waiting on a lady home from church; going to see her of a Saturday night; asking her twice of a winter to a ball; corresponding with her, though nothing is said in the letters about love or marriage; allowing her to darn your stockings. There is, indeed, no circumstance, however light or trivial, upon which the busy tongues of a country parish get up a rumor of an engagement, which is not held amply sufficient by our courts of law to establish the fact of a promise of marriage, and to lay the foundation of a suit for damages.

It is not, however, upon these extreme cases that we rest our opposition. We object to the proceeding in any case, no matter how solemn and formal the promise, nor how often renewed. We object to the whole idea of obligation in such a case, and, of course, to the enforcement of such supposed obligation by law. The whole thing is a gross abuse—to speak the truth—a scandalous abomination. The very idea of marriage, according to any but the grossest and lowest conception of it, implies the free and full consent of both the parties to it. On the part of the man, if not of the woman, it implies something more, not a mere tacit consent, but a forward, active, joyous consent. A great deal of sympathy has been expended over women forced by tyrannical fathers to give their hands without their hearts. A miserable case, truly, but altogether less miserable than that of a man, drawn, by a false sense of honor and a ridiculous public opinion, to speak a public lie, and, in the face of God and man, to pledge himself as a husband, when he knows he cannot be one. All promises are made with this implied reservation—that he who promises shall have it in his power to fulfill. This is true even of mercantile promises. No man is held to be under any moral obligation to pay his debts, any further than he has the means to pay; and upon giving up the property that he has, our insolvent laws will discharge him from the legal obligation. A promise to marry carries with it the implied reservation that he who promises shall continue to love. The promise is not, and is not understood to be, either by him who makes, or her who receives it, a promise merely to assume the legal responsibility of marriage; it is a promise to assume the moral and sentimental responsibilities also; and if, by change of circumstances or change of mind, it has become impossible to fulfill one part of the promise, if it is impossible to love. the whole necessarily falls to the ground.

What is the object and intent of that intimacy called an engagement of marriage, unless to enable the parties to live together in that freedom of intercourse which the mutual expectation of marriage inspires, for the very purpose of giving them an insight they would not otherwise have into each other’s character, and an opportunity of repentance and retraction before taking the irrevocable step? And if this be the object of an engagement—as who will venture to say it is not—how absurd to hold a man bound to marry, by the very process of socking to discover whether it will be judicious for him to marry or not?

Of all miserable things in this world of misery, a miserable marriage is the most miserable, yet every acute observer must have noticed that the misery of many of these marriages arises from causes too immaterial, so to speak, too spiritual to attract the notice of the casual observer. At a time when our courts and our legislatures are besieged by wives and husbands struggling to get rid of uncongenial partners; when the laws on the subject of divorce are loudly complained of in so many quarters, as failing to afford that relief which they ought, one measure, it would seem, might suit equally well both the friends and the enemies of the freedom of divorce. An ounce of prevention is worth a pound of cure. It may be necessary to allow those married persons to separate, who have become not merely tiresome, but hateful to each other; but how much better to avoid the blunder of bringing such people together? Divorce at the pleasure of either party, after the marriage has been consummated, and especially after children are born, is limited to some very weighty objections; but what can be the objection to allowing the freedom of separation in cases where no marriage has yet been celebrated? If, indeed, to seek the intimacy of a lady with a view to discover if she is fit to be your wife, is to carry with it the obligation to make her so, at all events, we are in no respect better off than the Chinese, who marry their wives without over having seen them. So far, indeed, as the wife’s person is concerned, we have an advantage over the Chinamen, in the privilege of seeing so much of it as she exhibits to the world at large in the street, or as she displays to a select circle in a ballroom. Looks, however, in this climate, are not much to be depended upon. American beauty fades with marvellous rapidity; while, as to the lady’s temper, and mental and moral traits, which in our state of civilization are of at least equal importance with her face, if we are so impertinent as to peep into them, the law and public opinion insist that in so doing we have contracted an obligation to marry her. Thus, in fact, we are worse off than the Chinaman. He, if not suited with one wife, can take another, and so on, till he is suited. We, when once married, are done for. We can neither get rid of our uncongenial wife nor take a congenial one. Under these circumstances, we ought at least to have the privilege of making a choice with our eyes open, and not be held by the very act of examination to have precluded ourselves from declining to accept an article, which, however taking it might seem at first sight, proves, on being more closely looked at, not what we wanted.

[“A Word For Men’s Rights.” Putnam’s Monthly, A Magazine of Literature, Science , and Art, Vol. II, Feb. 1856, No. XXXVIII, p. 208]

“1933 Men’s Association” – London

The following newspaper clippings provide evidence of a men’s advocacy organization formed in 1933. The organization was concerned with the “pampering” of women to the detriment of men, in what the organization considered the increasing gynocentric culture of England.

Western Gazette – Friday 10 November 1933
Western Gazette - Friday 10 November 1933

Edinburgh Evening News – Saturday 11 November 1933
Edinburgh Evening News - Saturday 11 November 1933

Nottingham Evening Post – Thursday 16 November 1933
Nottingham Evening Post - Thursday 16 November 1933

Nottingham Evening Post – Saturday 03 February 1934
Nottingham Evening Post - Saturday 03 February 1934

An ungallant society: The men’s rights movement of 1898

The following newspaper article ‘An Ungallant Society: The Men’s Rights Movement’ was published in 1898, and is the first known reference to a “Men’s Rights Movement,” as far as I’m aware. In the same spirit as this early movement, I’m proud to say that the modern M(H)RM continues to refuse the one sided gallantry and chivalry that has denied men their human rights and turned global culture into the slow-moving car crash we see today. – PW

***

The Women’s Rights movement has scored another great success. It has called forth a League for Men’s Rights to counteract it. This league, with the object of securing legal and moral protection to men against the encroachment of women, is in process of formation in London. Mr. William Austin, who resides at Blackheath, and is in a very large way of business in the City, is the founder, and he has received letters of sympathy and assurances of co-operation from, among others, two noblemen whose names during the past few years have been several times prominently before the public in cases that have attracted wide attention. Mr. Austin’s personal appearance is not in the least indicative of his deep seated misogyny. Indeed, he looks much more like a man who would run after a pretty girl, at a pinch, rather than away from one. However, the mover in an effort to secure protection from a sex which it has been a tendency of modern legislation to assist in every possible way ought to have some intelligible reasons to support his side of the case.

“I cannot pretend,” said Mr. Austin, “to find a remedy for all the injustices on the statute books; but where there is flagrant violations of the very principle of justice, I am convinced that it is well to get together a body of intelligent people and try what may be done to find some way out of the difficulty. I have looked carefully into the legal aspect of the matter, and find that a woman has a much greater advantage when it comes to litigation about almost any matter over any man, rich or poor, than a rich man has over a poor man. I find that in an extraordinary number of cases the law discriminates in the sharpest possible manner between men and women, both in civil and criminal law proceedings. I will not consider the advantage a woman almost invariably has for the reasons of her sex the very moment she goes into court, or even makes a complaint against a man, nor will I more than refer to the bias of the Press and public opinion the moment a woman makes her appearance in a case at law. I will not confine myself to a diatribe against the silliness of juries, judges, and everybody else in breach of promise cases, where sentimental damages are sometimes assessed so heavily that the man is ruined; but will go into the matter of pro-feminine prejudice which has become transmuted into positive rules of law and legal administration, actually crystallised into statutory enactments.”

”I will begin,” said Mr. Austin, taking up a legal volume filled with copious annotations, “with the Summary Court for Separation. There is a direct proof of what I call sex legislation. A man cannot go to this court and obtain a summary separation, but a woman can. Undoubtedly, these courts were established in the first instance to protect weak women. Perhaps they were needed then; now they certainly are not. It would be much more sensible in these days of new women to establish courts of summary separation for men. Most men do not cry out when they are hurt, as women do; but can anyone suppose for an instant that there are not in London alone thousands of men who in all justice ought to have some relief from the cruelties of the women who are making life a hell for them? Then take an action for slander – that is a proceeding open to women alone. But the triumph of modern one-sided sex legislation is the Act passed in 1895, making it a duty for a husband to maintain his wife, even notwithstanding her adultery. “

”There is hardly any limit to the privileges accorded to women over men in the matrimonial, civil, and criminal law books. The balance of the scales in favour of the women in the case, through the sympathies of judge and jury, are too well-known to need calling attention to; a woman may commit perjury to almost any extent, and, although her statements may be found false, they mark the result. No one suggests that she should be indicted for perjury, On the contrary, the man, glad to escape, sometimes settles a large sum of money on her rather than take the chances of further litigation. Even the custom of bringing breach of promise suits is confined to women; a man who sought to obtain redress for a very real wrong, inflicted by a woman’s fickleness, would be laughed out of court. Another instance of the hardships in matrimonial law is that the rule invalidating marriages obtained by fraud, duress, or undue influence, have no effect as against a woman inducing a man by subtle devices or threats of scandal, to marry him. How frequently one hears of an experienced woman of the world inducing some fledgling to become her husband. And how ridiculous would be the effect to break such a contract in a court of law.”

“The law confers on a woman the privilege of support from her husband. Once, in order to secure support from her husband, a woman had to live with him and obey him. But since 1857 any attempts to enforce obedience have been given up, and, since the decision in the Jackson case, the husband cannot compel his wife to return to him in case she has left him, although sequestration and imprisonment are resorted to if he does not comply with her claims of support. A successful lady litigant in 1886 observed to her husband, ‘There is no law which compels me to honour and obey you, but there is one which says you must keep me.’ ”

”But no matter if the wife is rolling in wealth, she is not obliged to contribute one penny to her husband’s support, even if he is incapable through disease or accident, and even if she received her wealth from him in his time of prosperity. Even if a wife, against her husband’s wishes, leaves her husband’s house, after assaulting him and insulting him, she can obtain an order for restitution of conjugal rights, which is merely a preliminary form of a claim for sequestration of his property for her maintenance.”

“Do you believe the Married Women’s Property Act?” I asked.

“Again, consulting his book Mr. Austin said: “There is a great deal of iniquitous partiality about that Act. By this Act, while a married woman has complete control over her acquired or inherited property, she is, by cynical injustice, left with all her old claims on her husband’s property, and can enforce these by the statute of 1895, even if she commit adultery. If you come to look into the matter at all thoroughly you will find that 99 per cent of women’s property is man-earned. The wife can leave this away from the husband, even if he gave it to her, but if a man attempted to leave his property away from his wife he could be practically prevented from doing so by her suing for a maintenance order, when as much of his property as the judge thinks fit would be settled on her.”

”This Married Women’s Property Act”, Mr. Austin went on, “is responsible for a silent revolution in succession which is being accomplished. Conveyancers aver that the steady tendency is for a woman to leave property acquired from some man always to a woman. This Act has the further effect of enabling a woman to recover judgment against and bankrupt her husband for any money she may have lent him; but there is no case of a husband daring to sue his wife for a loan. There is an even more surprising effect of this Act than those I have mentioned. A married woman, even when separated from her husband, and released from all duties toward him or her children, retains her privilege of having her property exempt from seizure for debt.”

”Are there any other instances of partiality of the law toward women?” I asked.

“Oh, plenty. One of them is the responsibility of a husband for a wife’s acts, although she is not under his control. As the late Sir Frank Lockwood put it, ‘One has the deep satisfaction of knowing that if Mrs. Jackson utters slanders, Mr. Jackson can be sued.’ Lord Halsbury, in the Jackson case, declared that in English law the husband never had the right to restrain his wife. And married women are not responsible for any crime they commit when their husband is by; he is supposed to have coerced them into the act.”

“When it comes to facilities for obtaining divorces the husband is at a terrible disadvantage. He cannot procure a divorce except by an expensive process, while she can get a summary separation, with costs and maintenances out of her husband’s property or earnings, from the nearest police-station. Although the woman may be an opera singer with £40,000 a year, not a penny of it can be touched, even for the children, but every week, in the police-courts, a working man with perhaps 18s or 20s a week may be seen ordered to pay two-thirds of it for the keep of a woman who has treated him with cruel malignity. If the wife of a poor working man repudiates her duties, neglects her children, drinks to the verge of delirium tremens, pawns her husband’s clothes, disgraces him before his friends, procures his discharge from his employment, and even assaults him, he can do nothing if it be not appeal to the High Courts, at a minimum cost of £40. And it is not against the poor man alone that the way of the wife to escape from the matrimonial yoke is made clear and easy. Perjury by the husband is a frightful thing, but committed by the wife, or one of her witnesses, it is deliberately passed over. When it comes to giving the husband damages from a co-respondent, who has broken up his home, exposed him to loss and worry, as well as a certain disgrace, we find that judges and juries have actually seized on these damages to serve as a fund for endowing the adulteress.”

”I think,” said Mr. Austin in conclusion, “that you will see, without my going any further, how greatly a remedy is needed for abuses of which the foregoing are only a few instances.”
SOURCE: An Ungallant Society: The Men’s Rights Movement – London Daily News – Friday 06 May 1898

First and second wave of the men’s rights movement

c 1900 – men marching for shorter working hours

c 1900 – men marching for shorter working hours

By “movement” this website takes as its definition the following:

Mirriam-Webster MOVEMENT
a : tendency, trend
b : a series of organized activities working toward an objective.

The Farlex Free Dictionary MOVEMENT
a. A series of actions and events taking place over a period of time and working
to foster a principle or policy: e.g. a movement toward world peace.
b. A tendency or trend: e.g. a movement toward larger kitchens.

The First Wave of the Men’s Rights Movement:

The Men’s Rights Movement (MRM) consists of groups or individuals fighting for improved social, legal and human rights for men. Historically these groups consisted of men and women agitating for corrections to anti-male customs and laws, for men’s right to live traditional or alternative male roles if they so chose, and to challenge the growing misandry that was attacking that freedom of choice via its manipulation of the social and legal environment. The accompanying and no less important of its aims has been to challenge the gynocentric narratives and customs rooted in mainstream culture which have reinforced sexist attitudes.

The following is a small sampling of men’s rights initiatives constituting the first wave of the men’s rights movement, a list that could be easily expanded into thousands of initiatives by the diligent researcher. Bear in mind that although we are talking of a single MRM, it is more accurately defined as the aggregate of separate MRM initiatives:

1856
A long newspaper article entitled A Word for Men’s Rights is published in Putnam’s Monthly, which discusses sexist laws that oppressed men and benefited women, including the practice of frivolous, unjustified lawsuits for supposed breach of marriage promise.
1857
A Mr. Todd proposes a “Men’s Rights Conference” be held in response to exaggerations of the women’s rights movement.
1875
Article entitled Women’s and Men’s Rights appeared in the 1875 volume Historic and literary miscellany by G.M.D. Bloss
1886
Ernest Belfort Bax, England, writes his first major commentary on gynocentrism and misandry, ‘Some Bourgeois Idols; Or Ideals, Reals, and Shams.’
1890s
New York Alimony Club (informal)
1896
Ernest Belfort Bax, England, co-authors book, The Legal Subjection of Men (Twentieth Century Press).
1896
Anti-Bardell Bachelor Band, Atlanta Georgia. Formed to fight against a national campaign headed by activist Charlotte Smith (Women’s Rescue League) to promote a tax on bachelors. Another, similar effort was made by the Hoboken Bachelor’s Club in Hoboken, New Jersey.
1898
League for Men’s Rights formed by Mr. William Austin in London. The movement is reported in newspapers of the time as a “Men’s Rights Movement”.
1908
Ernest Belfort Bax, England, republishes his 1896 book, The Legal Subjection of Men (New Age Press)
1911
Anti-Alimony Association, New York
1912
Ernest Belfort Bax, England, writes a landmark book ‘The Fraud of Feminism’ in which he called feminism a fraud and discussed “female privilege”
1912
Anti-alimony leader: George Esterling – Denver, Colorado
1925
Samuel Reid, “Alimony Sam,” the “alimony martyr” of California
1926
Men’s Rights organizations formed Bund für Männerrechte, Vienna, founded by Sigurd von Hoeberth (Höberth) and Leopold Kornblüh in March 1926. In January 1927 the Bund split into two organizations circa: Aequitas (Hoeberth), Justicia (Kornblueh); journal “Self-Defense”
1926
Themisverbandes (Men’s Rights organization for female members, Sigurd Höberth von Schwarzthal). The founding of this organization led to a schism in Bund January
1927
Aequitas Weltbund für Männerrechte (Aequitas Word Federation for Men’s Rights) (international), Vienna, following a schism in Bund für Männerrechte (Federation for Men’s Rights). This was Sigurd Hoeberth’s new organization for men’s rights which welcomed female members.
1927
Justitia Verein für Männer und Familienrecht (Justitia Society for Men’s Rights and Family Rights), Vienna, founded by Leopold Kornblüh following a schism in Bund für Männerrechte (Federation for Men’s Rights). This group did not allow female members.
1927
Alimony Club of Illinois, Society of Disgruntled Alimony Payers, Chicago, founded by Dr. Vernon B. Cooley and second wife, Mrs. Bessie Cooley
1927
Alimony Payers Protective Association, led by Robert Gilbert Ecob
1927
Milwaukee Alimony Club, Wisconsin
1927
Fifty-Fifty League, London; manifesto “The Sex War”
1928
Tibet Men’s Rights organization (name of org. unknown), founded by Amouki
1929
‘World’s League for the Rights of Men’ formed in the UK, advocating for male issues, and holding an anti-“ultra-feminist” stance. The League had chapters in Vienna, Berlin, Munich, and other Continental centres.
1930
D. A. M. Association, Kansas City, Missouri, founded by French L. Nelson
1930
National Sociological League, Dr. Alexander Dallek, executive secretary
1931
Organization “The Modern Men’s Rights Movement” (formation date unknown) publishes broadsheet, The Gauntlet outlining goals for gender equality and “emancipation of man from feminist domination.”
1932
Alimony Club of New York County (Adolph Wodiska) (cited Jan. 9, 1932)
1932
Ohio Alimony Association, Cleveland
1933
National Divorce Reform League, Theodore Apstein (cited Feb. 14, 1933)
1933
“Men’s rights” org ‘1933 Men’s Association’ started by lieutenant colonel R. A. Broughton, England
1935
Alimony Reform League, New York
1960
Divorce Racket Busters (incorporated 1961 as U.S.A. Divorce Reform, Inc.) – California – Reuben Kidd. This initiative continued to operate into the late 1960’s.
1970
Esther Vilar publishes Der Drissierte Mann’ (The Manipulated Man) in Germany, and subsequently in English in 1972.
1971
Coalition of American Divorce Reform Elements, founded by Richard Doyle
1973
Lone Fathers Association established in Australia by Barry Williams- still running.
1973
Men’s Rights Association formed by Richard Doyle
1976
Richard Doyle publishes ‘The Rape of the Male’.
1977
Men’s Rights Incorperated (MR Inc.) founded by Frederic Hayward and David Ault. David Ault also started the ‘Men’s Rights ERA,’ a project of MR Inc., which lobbied for ratification of the Equal Rights Amendment and promoted the benefit of the ERA for increasing men’s rights. MR. Inc. operated until the year 2010 (communication with Mr. Hayward).
1977
Free Men Inc. was founded in Columbia, Maryland, spawning several chapters over the following years, which eventually merged to form the National Coalition of Free Men (now known as the National Coalition for Men).
1977
Richard Doyle founded Men’s Equality Now International (MEN International) in 1977 and edited its newsletter, “The Liberator” until 2004.
1979
Coalition Organized For Parental Equality formed.
1980s
The mythopoetic men’s movement refers to a loose collection of organizations active in men’s work since the early 1980s.
1985
Texas Fathers for Equal Rights formed.
1992
Professor Thomas Oaster director of the Missouri Center for Men’s Studies at the University of Missouri–Kansas City, established the first International Men’s Conference in Kansas which was attended in 1992-1994 by men and women from all continents. He also inaugurated the first International Men’s Day on February 7, 1992 – an event that is now celebrated in over 70 countries.
1993
Warren Farrell publishes the landmark book The Myth of Male Power: Why Men are the Disposable Sex, which reiterates many of the men’s issues published at the beginning of the century by the Ernest Belfort Bax.

After the publication of Warren Farrell’s book The Myth of Male Power in 1993, men’s rights initiatives proliferated until the formation of A Voice for Men in 2009 which represents the beginning of the second wave of the MRM.

The Second Wave of the Men’s (Human) Rights Movement:

'Men's rights are human rights' - rally, India 2014

‘Men’s rights are human rights’ – rally, India 2014

Founded by men’s rights advocate Paul Elam, A Voice for Men has become a global platform for promoting awareness of, and advocacy for men’s human rights issues,4 and is the largest organization of it’s kind to-date. While it continues to advocate for most of the traditional concerns of the MHRM, it has deepened its understanding of those concerns and sufficiently developed its approach to them to be considered a legitimate second wave of the movement. For example the second wave is:

  • Nationally and internationally networked (as opposed to the poorly networked 1st wave);
  • Inclusive of all: women, men, straight and gay, trans, white, black are actively involved (as opposed to predominant hetero white male of the 1st wave);
  • Strictly anti violence (as opposed to occasional violence tolerance of 1st wave)
  • Anti-domination of MRM by traditionalist assumptions (which dominated 1st wave);
  • Anti-domination by partisan politics (1st wave was dominated by right wing sentiment);
  • Inclusive of people of all faiths while having zero tolerance for proselytizers (1st wave had slight dominance by Western religion);
  • Are generally anti-feminist, anti-gynocentrism, and anti-misandry (in unison with the first wave) with the addition of being more broadly oriented to human rights principles;
  • Are more committed to building bridges between the MHRM and the general community (unlike 1st wave);
  • Have elaborated a more thorough socio-political history of misandry and gynocentrism (unlike the patchy attempts of 1st wave);
  • Have developed a more sophisticated discourse about sexual/psychological/social/political issues to inform the basis of the MRM (more than 1st wave)
  • Focuses it’s activism on changing cultural narratives over lobbying officials to change laws (1st wave), based on the principle that laws are usually altered to align with prevailing cultural expectations.

In contrast to lobbying legislators and requesting reforms to misandric laws (a significant portion of first wave activism), the second wave has seen advocacy shift toward “changing the cultural dialogue” on social and mainstream media, with the understanding that laws governing gendered expectations are eventually brought into line with the prevailing cultural expectations.

The principles of the second wave of the MHRM are not limited to the activities of A Voice for Men, and the signature principles first promoted by AVfM have migrated into the general discourse about men’s issues; principles such as inclusiveness, creating a wider and greater number of options for men, and an open acceptance of a variety of masculinities – including the rights of men to enjoy self-determination and to Go Their Own Way (MGTOW).

“Waves” of the Men’s Human Rights Movement:

The notion of ‘waves’ is familiar to us from first, second and third wave feminism. However our use of the term is not in any way related to the content or structure of feminist waves and is used here for metaphorical convenience as in ‘waves of soldiers’ or ‘waves of emotion’ to connote a surge of activity that is unique and yet related to another surge of activity.1

For the concept of ‘waves’ I employ the philosophical perspective of Alfred North Whitehead over Hegel. Hegel developed a progressivist dialectic model: eg. → thesis (gynocentrism) → antithesis (men’s rights activism) → synthesis (equality for all). This is the progressivist model implied by Bax and also by Farrell who describes a similar evolutionary theme in his writings: eg. → Women’s movement → men’s movement → gender transition movement.

The benefit of Whitehead’s approach is that it is a process philosophy like Hegel’s but, unlike Hegel, he insists that we do not leave the past behind us – we do not “progress” in the dialectical fashion described by Hegel. Whitehead proposes, rather, that the past always remains with us and informs all developments in the present. Thus by thinking with Whitehead’s philosophy the Men’s Rights Movement continues to undergo waves of activity, but they are not essentially “progressivist” waves.

__________________

Sources:

[1] Peter Wright, Welcome to the Second Wave (January 25, 2013)
[2] Robert St. Estephe, The Unknown History of Misandry
[3] Paul Elam, Entering a new ERA (January 30, 2013)
[4] Mission Statement of A Voice for Men (August 2014)

 
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