MUST LEARN POLITICS BY POLITICAL ACTIVITY
It is the activity in the political function that both awakens interest and inspires intelligence. Why should a woman, brought up in the old, restricted, domestic tradition, forthwith become a vital, vigorous, political force merely because the ballot is put into her hands? Those who have been in the long fight for suffrage have been thinking, talking, agitating, and when finally their effort came to success they were ready for the new responsibilities and activities; indeed, they often have gone beyond the desire for mere participation in the routine of the layman’s place in ordinary party politics, and have shown distinct tendencies toward not only independence, but what the old-timers would call radicalism, to say nothing of going farther into the ranks of the avowed radicals. A large number of these were active and vociferous in the Progressive party in 1912, and in subsequent years. But the vast bulk of their sisters viewed all this askance or with relative indifference, and indifference decreasing slowly but steadily with the lapse of time. In those states which have had woman suffrage the longest and most completely, the interest and participation of the average native-born woman has been the most general and the most intelligent.
This is, and undoubtedly will continue to be, the case with the foreign-born woman. She will emerge from the status of a household drudge, subject to the taboos of tradition, the circumscribing effects of residence in a foreign land, and the various other kinds of narrowness in her life, just so rapidly and by just so much as she is made aware that it is to her interest to do so, is impelled by influences from without herself, and is taught by political activity itself to realize its practicability and value in the concrete things of her life.
Thus far, only one or two of the foreign racial groups have, as such, exhibited any material response to the political opportunities opening before their women. The outstanding group is that of the Bohemians, who for many years have been, comparatively speaking, awake to both opportunity and duty. They have long been more articulate politically than any others, earlier participating in the movement for woman suffrage, and passing on in the more radical directions. Next have come the Scandinavians, excepting the Swedes, who seem to have been more subject to the old Teutonic conservatism about the “place of woman.”
Generally speaking, and as might be expected under the circumscribing influences of all kinds, the foreign-born woman has epitomized all the spiritual, intellectual, social, and political traditions and heritages with which immigrants come to America. The children, the husband, the working uncles and male cousins, all mix immediately with the civilization of the street, the factory, the shop. They have to learn English with all possible promptness in order “to get along.” They hear the political patter of the street corner, they listen to the soap-box orator, they have to have some sort of relations with the politicians in order to do business of any kind.
But the woman is shut in by the four walls of her home. If she lives, as she mostly does, at the top of long flights of tenement-house stairs, she is too weary to venture out where she may hear of the wider things and doings of the world. She has no clothing in which to go more than a stone’s throw from her door. The routine of her life is pretty much that of a prison.