Eugenic feminism

Eugenic feminism was a current of the women's suffrage movement which overlapped with eugenics.^[1] Originally coined by the Lebanese-British physician and vocal eugenicist Caleb Saleeby,^[2]^[3]^[4] the term has since been applied to summarize views held by prominent feminists of Great Britain and the United States. Some early suffragettes in Canada, especially a group known as The Famous Five, also pushed for various eugenic policies.

Eugenic feminists argued that if women were provided with more rights and equality, the deteriorating characteristics of a given race could be averted.

History

When Francis Galton originally formulated eugenics, he saw women functioning as a mere conduit to pass desirable traits from father to son. Later eugenicists saw women in a more active role, placing an increasing emphasis on women as “mothers of the race”. In particular new research in the science of heredity and the studies of procreation, child rearing and human reproduction led to changes in eugenic thought, which began to recognize the importance of women in those parts of the human life cycle. This change in emphasis led eventually to eugenicist Caleb Saleeby coining the term eugenic feminism in his book Woman and Womanhood: A Search for Principles (1911).^[2]^[3] Saleeby wrote,

The mark of the following pages is that they assume the principle of what we may call Eugenic Feminism, and that they endeavour to formulate its working-out. It is my business to acquaint myself with the literature of both eugenics and feminism, and I know that hitherto the eugenists have inclined to oppose the claims of feminism [...]

Devereux characterizes Saleeby's coining of eugenic feminism as "at least partly a deceptive rhetorical strategy" whose goal was to "draw middle-class women's rights activists back to home and duty".^[5]

In the 1930s eugenic feminism began to decline as eugenic feminists began to fall out with mainstream eugenicists, and had largely failed to sway the public opinion.^[6]^[7]

In Great Britain

The Case of Marie Stopes

In her biography of Marie Stopes, June Rose claimed "Marie was an elitist, an idealist, interested in creating a society in which only the best and beautiful should survive,"^[8]^[9] a view echoed by Richard A. Soloway in the 1996 Galton Lecture: "If Stopes's general interest in birth control was a logical consequence of her romantic preoccupation with compatible sexuality within blissful marriage, her particular efforts to provide birth control for the poor had far more to do with her eugenic concerns about the impending 'racial darkness' that the adoption of contraception promised to illuminate."^[10]

Regarding threats of dysgenics, she spoke of "that intolerable stream of misery which ever overflows its banks."^[11]

Stopes's enthusiasm for eugenics and race improvement was in line with many intellectuals and public figures of the time: for example Havelock Ellis, Cyril Burt and George Bernard Shaw. Eugenic sympathies were drawn from the left and the right of politics and included Labour politicians, such as Ellen Wilkinson.^[12] As a child Stopes had met Francis Galton, one of the founders of modern eugenics, through her father. She joined the Eugenics Education Society in 1912^[13] and became a life fellow in 1921.^[14] Clare Debenham^[15] in her 2018 biography of Stopes argues in Chapter Nine that she was a maverick eugenicist, who was shunned by the inner circle of the Eugenic Society. In 1934, she reflected: "I am a Life Fellow and would have much more interest in the Eugenics Society if I had not been cold shouldered".^[16]

The objects of the Society For Constructive Birth Control and Racial Progress expressed the eugenic aims of the Mothers' Clinic,^[17] summarised in Tenet 16:

"In short, we are profoundly and fundamentally a pro-baby organisation, in favour of producing the largest possible number of healthy, happy children without detriment to the mother, and with the minimum wastage of infants by premature deaths. In this connection our motto has been 'Babies in the right place,' and it is just as much the aim of Constructive Birth Control to secure conception to those married people who are healthy, childless, and desire children, as it is to furnish security from conception to those who are racially diseased, already overburdened with children, or in any specific way unfitted for parenthood."^[18]

"Racially diseased" included conditions such as infectious diseases (like tuberculosis), or caused by environmental factors (such as poor living conditions and malnutrition).

In 1918^[19] and 1920,^[20] Stopes advocated the compulsory sterilisation of those she considered unfit for parenthood.

In Chapter XX of her 1920 book Radiant Motherhood Stopes discussed race and said that the "one central reform" was: "The power of the mother, consciously exerted in the voluntary procreation and joyous bearing of her children, is the greatest power in the world".^[21] She added that two "main dangers" stood in the way. The first of these was ignorance and the second was the "inborn incapacity which lies in the vast and ever increasing stock of degenerate, feeble-minded and unbalanced who are now in our midst and who devastate social customs. These populate most rapidly and tend proportionately to increase and these are like the parasite upon the healthy tree sapping its vitality."^[22] Stopes then stated that "a few quite simple acts of Parliament" could deal with "this prolific depravity" through sterilisation by x-rays and assured the reader that "when Bills are passed to ensure the sterility of the hopelessly rotten and racially diseased, and to provide for the education of the child-bearing woman so that she spaces her children healthily, our race will rapidly quell the stream of the depraved, hopeless and wretched lives which are at present increasing in proportion in our midst".^[23]

Stopes promoted her eugenic ideas to politicians. In 1920 she sent a copy of her book, Radiant Motherhood—arguably the most explicitly eugenic of her books—to the prime minister's secretary (and mistress), Frances Stevenson, and urged her to get David Lloyd George to read them.^[24] In November 1922, just before the general election, she sent a questionnaire to parliamentary candidates asking that they sign a declaration that: "I agree that the present position of breeding chiefly from the C3 population and burdening and discouraging the A1 is nationally deplorable, and if I am elected to Parliament I will press the Ministry of Health to give such scientific information through the Ante-natal Clinics, Welfare Centres and other institutions in its control as will curtail the C3 and increase the A1". She received 150 replies.^[25]

In July 1931 the Women's Co-operative Guild at their conference passed a resolution advocating compulsory sterilisation for the mentally or physically unfit.^[26]

A 1933 letter from Stopes to a friend revealed disillusion with eugenics: "I do not think I want to write a book about Eugenics. The word has been so tarnished by some people that they are not going to get my name tacked onto it".^[27] Despite this, she attended the International Congress for Population Science in Berlin in 1935.^[28] After attending this conference she came under attack by some of her former supporters such a Guy Aldred and Havelock Ellis^[29] and, on her death in 1958, she bequeathed her clinics to the Eugenics Society.^[30]

In 1934, an interview published in the Australian Women's Weekly disclosed her views on mixed-race marriages: she advised correspondents against them and believed that all half-castes should be sterilized at birth... "thus painlessly and in no way interfering with the individual's life, the unhappy fate of he who is neither black nor white is prevented from being passed on to yet unborn babes."^[31]

In August 1939 she sent a copy of her Love Song for Young Lovers to Adolf Hitler because "Love is the greatest thing in the world". She wanted her poems to be distributed through the German birth control clinics. However, according to Rose, any sympathy she may have had with Hitler was dissipated when he closed those clinics.^[25] On 12 July 1940 she wrote to Winston Churchill to offer a slogan, "Fight the Battle of Britain in Berlin's Air".^[25]

In Canada

In Canada, all members of the suffragist group known as the "Famous Five" (Henrietta Muir Edwards, Nellie McClung, Louise McKinney, Emily Murphy, and Irene Parlby) approved of eugenics.^[32] They supported the 1928 Sexual Sterilization Act of Alberta, and the 1933 Sexual Sterilization Act of British Columbia.^[1] Emmeline Pankhurst, the leader of the British suffragettes, spoke in favour of eugenics throughout Western Canada in the 1920s, arguing that Canada as part of the British Empire should strive for "race betterment". Speaking with the Canadian National Committee for Combating Venereal Disease, she often shared a speaking spot with Murphy.^[33]

In the United States

Victoria Woodhull

Victoria Woodhull was a prominent advocate of eugenics. Woodhull also had a husband that was abusive, alcoholic, and disloyal, which she thought that might have contributed to the mental disability of her son, Byron.^[7] With her newly sparked interest in eugenics, Woodhull promoted her views by giving addresses and publishing various books. A significant address was made in September 1871 and was titled Children: Their Rights and Privileges in which she claimed that “a perfect humanity must come of perfect children.”^[34]

Moreover, she mentioned the importance of having “the best seed” to be able to have children that can grow into functional adults, the nurturing of parents to children, and the wickedness of abortion. With the effort of promoting eugenics by Woodhull, a portion of feminists also started to advocate for eugenics as well. These women thought that there were too many children and supported families that had fewer. In an 1876 speech in New Jersey, Woodhull placed a great importance on eugenics, more than the importance of obtaining the rights for women to vote, mentioning that women's suffrage was unimportant compared to creating a more superior human race.^[34]

Woodhull's version of eugenics, which held that adherence to then-prevalent sexual norms led to degenerate offspring, was sharply divergent from the mainstream eugenics of the 1890s. Her views shifted over time, never fully aligning with the eugenicist mainstream, particularly on birth control.^[6]

Charlotte Perkins Gilman

As a leading feminist author of her time, Charlotte Perkins Gilman published various feminist literary works, including poems, articles on eugenics for The Forerunner, and novels such as: Women and Economics, Herland, With Her in Ourland and His Religion and Hers.^[7]^[35]^[36] In Herland, Gilman champions eugenic feminism by imagining an all-female utopian society made up of women who somehow were able to reproduce asexually. They all descended from a single mother, therefore miscegenation was not a problem in her imagined society, neither, it seems, was inheriting undesirable genes, as those who were deemed unfit to reproduce were discouraged from doing so.^[35] Gilman's arguments essentially promoted feminism by “representing eugenic ideology as the source” of help.^[36] She advocated equal sexual rights for men and women and advocated legalizing birth control for women.^[7]

Decline

In the 1940s, eugenic feminism began to decline. There were irreconcilable differences between feminism and eugenics that could not accommodate each other. Feminists abandoned their eugenic ideas and opinions when it became harder to gather support and more difficult to combine the two movements. Additionally, support for the eugenics movement as a whole began to wane as the public compared American sterilization practices to the sterilization laws of Nazi Germany which were deemed "totalitarian."^[7]

References

^ ^a ^b Rosario, Esther (2013-09-13). "Feminism". The Eugenics Archives. Archived from the original on 2019-09-09. Retrieved 27 October 2018.
^ ^a ^b Saleeby, Caleb Williams (1911). "First Principles". Woman and Womanhood A Search for Principles. New York: J. J. Little & Ives Co. MITCHELL KENNERLEY. p. 7. The mark of the following pages is that they assume the principle of what we may call Eugenic Feminism
^ ^a ^b Saleeby, Caleb. "Woman suffrage, eugenics, and eugenic feminism in Canada « Women Suffrage and Beyond". womensuffrage.org. Archived from the original on 2017-04-28. Retrieved 27 October 2018..
^ Gibbons, Sheila Rae. "Women's suffrage". The Eugenics Archives. Retrieved 31 October 2018. Dr. Caleb Saleeby, an obstetrician and active member of the British Eugenics Education Society, opposed his contemporaries – such as Sir Francis Galton – who took strong anti-feminist stances in their eugenic philosophies. Perceiving the feminist movement as potentially "ruinous to the race" if it continued to ignore the eugenics movement, he coined the term "eugenic feminism" in his 1911 text Woman and Womanhood: A Search for Principles
^ ^a ^b Devereux, Cecily (2006). Growing a Race: Nellie L. McClung and the Fiction of Eugenic Feminism. McGill-Queen's University Press. ISBN 9780773573048. OCLC 243600906.
^ ^a ^b Ziegler, Mary (2008). "Eugenic Feminism: Mental Hygiene, the Women's Movement, and the Campaign for Eugenic Legal Reform, 1900-1935". Harvard Journal of Law and Gender. 31: 211. SSRN 1646393. Several different visions of eugenic feminism were articulated between 1890 and 1930, but each found commonality in the argument that the eugenic decline of the race could be prevented only if women were granted greater political, social, sexual, and economic equality. This argument correlated gender equality with racial improvement: eugenic science and law had to guarantee some form of substantive gender equality in order to improve the race. Thus, in the years between 1915 and 1935, eugenic feminism existed distinct from, and in increasing tension with, mainstream eugenic science and policy. Ultimately, leading eugenic feminists could neither change the minds of a majority of the eugenic coalition nor resolve the contradictions inherent in their own eugenic theories. While they often argued that their reforms should be supported primarily as means to achieve a eugenic end, each leader held on to the very kinds of rights and equality-based arguments that mainstream eugenicists rejected. This contradiction contributed significantly to the decline and disappearance of eugenic feminism in the early and mid-1930s.
^ ^a ^b ^c ^d ^e Ziegler, Mary (2008). "Eugenic Feminism: Mental Hygiene, the Women's Movement, and the Campaign for Eugenic Legal Reform". Harvard Journal of Law and Gender. 31: 213.
^ Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. p. 134.
^ Freedland, Jonathan (17 February 2012). "Eugenics: the skeleton that rattles loudest in the left's closet | Jonathan Freedland". The Guardian. ISSN 0261-3077. Retrieved 15 June 2020.
^ Soloway, Richard (1997). Marie Stopes Eugenics and the English Birth Control Movement. London: The Galton Institute. p. 54. ISBN 0950406627.
^ Stopes, Marie C. (1921). Verbatim Report of the Town Hall Meeting. October 27, 1921. New York: Voluntary Parenthood League
^ Jonathan Freedland (1 May 2019). "Eugenics and the master race of the left – archive, 1997". The Guardian.
^ Searle, G.R. (1976). Eugenics and Politics in Britain 1900–1914. The Netherlands: Leyden Noordhoff International Publishing. p. 102. ISBN 9028602364.
^ Carey, Jane (2012). "The Racial Imperatives of Sex: Birth Control and Eugenics in Britain, the United States and Australia in the Interwar Years". Women's History Review. 21 (5). Monash University: 733–752. doi:10.1080/09612025.2012.658180. S2CID 145199321.
^ Debenham, Clare (2018). Marie Stopes' Sexual Revolution and the Birth Control Movement. Palgrave Macmillan. pp. 121–132.
^ Archive letter to Cora Hudson 24 March 1934 (British Library, London, Marie C. Stopes's Papers')
^ "The Tenets of the C.B.C." Halliday Sutherland. 15 May 2018.
^ Maude, Aylmer (1924). The Authorized Life of Marie C Stopes. London: Williams & Norgate Ltd. pp. 222–226.
^ Problems of Population and Parenthood: The Second Report of the National Birth Rate Commission 1918–20. Chapman and Hall. 1920. p. 133.
^ Stopes, Marie C. (1921). Radiant Motherhood: A Book for Those Who are Creating the Future. G.P. Putnam's Sons. pp. 230 & 233.
^ Stopes, Marie (1920). Radiant Motherhood. G.P. Putnam's Sons Ltd. p. 226.
^ Stopes, Marie C. (1921). Radiant Motherhood: A Book for Those Who are Creating the Future. G.P. Putnam's Sons. pp. 228–229.
^ Stopes, Marie C. (1921). Radiant Motherhood: A Book for Those Who are Creating the Future. G.P. Putnam's Sons. p. 233.
^ Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. p. 138.
^ ^a ^b ^c Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. p. 161.
^ Potter, Mark (2021-07-14). "The key to understanding social Darwinism lie in the political struggles going on in that society". QMHJ. Retrieved 2023-03-10.
^ British Library, London. Marie C. Stopes' Papers.
^ Paul, Diane (1995). Controlling Human Heredity. Humanity Books. pp. 84–91.
^ "Marie Stopes". Spartacus Educational. Retrieved 7 February 2021.
^ Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. p. 244.
^ Hall, Ruth (1995). Passionate Crusader: The Life of Marie Stopes. Harcourt Brace Jovanovich. pp. 182. ISBN 0-15-171288-3.
^ "Feminism". The Eugenics Archives. Archived from the original on 9 September 2019. Retrieved 31 October 2018. All of the Famous Five were also involved in the race hygiene movement and supported the passage of the Sexual Sterilization Act of Alberta
^ Carter, Sarah (2017). "'Develop a Great Imperial Race': Emmeline Pankhurst, Emily Murphy, and Their Promotion of 'Race Betterment' in Western Canada in the 1920s". Finding Directions West: Readings That Locate and Dislocate Western Canada's Past. University of Calgary Press: 133–150. doi:10.2307/j.ctv64h781.11. Retrieved 14 February 2021.
^ ^a ^b Woodhull, Victoria; Perry, Michael W. (2005). Lady Eugenist: Feminist Eugenics in the Speeches and Writings of Victoria Woodhull. Inkling Books. p. 331. ISBN 978-1587420429.
^ ^a ^b Nadkarni, Asha (Spring 2006). "Eugenic Feminism: Asian Reproduction in the U.S. National Imagery". Novel: A Forum on Fiction. 39 (2): 221–226. doi:10.1215/ddnov.039020221. JSTOR 40267654.
^ ^a ^b Seitler, Dana (March 2003). "Unnatural Selection: Mothers, Eugenic Feminism, Charlotte Perkins Gilman's Regeneration Narratives". American Quarterly. 55 (1): 63–66. doi:10.1353/aq.2003.0001. JSTOR 30041957. S2CID 143831741.