Another important field of Trade Union activity is in the education of their members. There is a Trade Union School at Berlin supported entirely by Trade Union funds and managed by Trade Unionists. Care is also taken that members of Unions should be politically educated to understand their rights and duties as citizens. Women-workers in all the “freie Gewerkschaften” enjoy the same privileges as men, and are eligible for all boards or elected bodies of their respective Unions. There are as yet, however, only two Unions in Germany which have a woman president, and the majority on the executives of the other Unions are men. This is not due to opposition by men, or to rules impeding the appointment of women on these bodies, but rather to the indifference of many women-workers, who, as in England, fail to interest themselves in the affairs of their Unions. This lack of enthusiasm on the part of women is ascribed to their position in the home and to the difficulty that they have in combining household work with wage-work, and at the same time retaining any leisure or energy to concern themselves with Union matters.
Contributions and benefits are usually somewhat lower than in the case of men, because women’s earnings are usually less. Five national Unions have, however, adopted the principle of equal scales for men and women. In these cases the amount of contribution varies according to the wages earned, and benefits are graduated to prevent the risk of women becoming a greater burden on the funds than men.
It is a patent fact that the number of organised women-workers is very small when compared with men in the same organisation, but the relative increase is great, and the spirit of association is said to be gaining a strong hold on women. The fact that so many German women continue work after marriage is said to be one cause of the increasing interest taken in Unions, their position as wage-earners being not merely a temporary one, to be abandoned in a few years’ time.
The “Christian” Trade Unions contain no very large numbers of women compared to the “free” societies. They were also considerably later in coming into existence, and appear, though ostensibly non-political, to be largely due to reactionary political influences, and organised in opposition to the Socialist party. The Home Workers’ Union is mainly philanthropic and controlled by ladies. The Christian Unions have enemies on both sides, as they are naturally regarded with considerable suspicion by the “Free” or “Central” Unions, but nevertheless are also disapproved of by the authorities of the Catholic Church. The Christian Unions started with the aim of being inter-denominational (“interkonfessionelle”), including Protestants as well as Catholics, and a considerable degree of sympathy with labour was combined with their mainly reactionary propaganda; they even considered strikes a possible and ultimate resource, although they desired to avoid them. In many cases, pressed forward perhaps by the rank and file, they have co-operated with the “Free” Unions, who are so much stronger in numbers and finance than themselves. These tendencies excited the displeasure of the strict Catholic body, and not only the German Bishops, but the Pope himself, have shown hostility to the Christian Unions, which have thus been rent by internal dissensions. Catholic Unions of a strictly denominational type have been formed in opposition to the inter-denominational Christian Unions, and though the former are of little importance as organisations, they no doubt have some effect in weakening the body from which they have branched off. However that may be, the numbers in the Christian Unions, though showing a considerable percentage increase, are insignificant compared to the large “Free” Unions. In quite recent years the Christian Unions have lent themselves to strike-breaking and are becoming discredited in the labour world. The Hirsch-Duncker Unions have only a very small number of women members, and are of little importance for the women’s labour movement. These Unions were founded and are partly controlled by middle-class Liberals.
It may be interesting here briefly to compare the views of two distinguished German women writers on the question of Trade Unionism for women. Frau Braun, writing in 1901, says that the development of the great industry is the force that impelled men to combine successfully together, but industrially women are about a century behind men, and before they can be successfully organised, home-work must be repressed in every form, and women’s work must develop into factory industry much more completely than it has yet done. Home-work tends to perpetuate the dependence of women, enabling the home-keeping wife or daughter to carry on a bye-industry, and is therefore an evil. Again, the poverty of women is a great obstacle to their organisation. Economic history shows that well-paid workers organise more quickly and effectively than those who are isolated, oppressed and degraded. Women-workers most urgently need to be enlightened, but this cannot happen until they have been lifted out of the intense pressure of physical need; they must be given time to read, to follow the news of the day, to get beyond the horizon of their own four walls. This cannot be attained by Trade Union action alone. Legislative measures must be taken for the relief of the women-workers. English history shows that Lancashire women weavers before the Factory Act were as incapable of organisation, as easy a prey to the exploiter of their work, as the majority of women-workers are to-day. It was only after the law had restricted their hours of work that they began to organise in Trade Unions and Co-operative Societies.
In Frau Braun’s opinion women-workers will lose more than they gain by adopting the style of the women’s movement in the bourgeois sense. Save where absolutely necessary, organisation for women only is a source of weakness to the women-workers’ movement. The numerous societies for women-workers’ education, the independent Socialist women’s congresses, and especially the women’s Unions promoted by the advocates of “women’s rights,” all these are dangerous.
A working woman’s movement fully conscious of its aims and principles will permit this class of organisation only in the case of Unions for trades exclusively feminine, or of educational clubs or institutes when no other is accessible to women-workers. In principle they should all be avoided, for they can only confuse the issue, and exaggerate the one-sided feminist point of view which leaves out of account the class solidarity of workers and women-workers, the indispensable condition of any successful effort by the proletariat. And it follows from this point of view that co-operation with the bourgeois woman’s movement should be refused, whether in the form of admission to “bourgeois” women’s societies or the inclusion of “bourgeois” advocates of women’s rights in women-workers’ societies. Both England and France, Frau Braun thinks, offer examples of the reactionary effect of such co-operation; the numberless work-girls’ clubs, holiday homes and the like, managed by ladies of the upper and middle classes in England are one cause of the political backwardness of the English working women. Co-operation is too apt to degenerate into tutelage. The German women’s movement has steadily refused any co-operation with the bourgeois movement, because it recognises the complete divergence of principle lying at the back of the two movements, and the difference of standpoint as well as of aim.
Not that every Socialist is sound on the woman question! Far from it. Frau Braun recognises that in many a Social democrat there lurks the old reactionary philistine feeling about woman: “Tout pour la femme, mais rien avec elle.” The increase of women’s employment has considerably shaken this conviction in the Trade Unions, because the organisation of women is seen more and more to be a condition of their very existence. But more than this, they need to recognise the vast importance of educating, enlightening the working woman, binding her closer and closer to the Socialist cause. Women have the future destiny of men in their hands. They mould and shape the character of the children. If Socialism can gain the women, it will have the future with it. To bring the women into closer community with the labour movement, to translate their paper equality into living fact, is no fantastic dream; it is part of the obligation of the modern “knights of labour” in the interest of themselves and their cause.
Frau E. Gnauck-Kühne writes in sympathy with the Catholic Unions of the older type, viz. the “Interkonfessionelle.” Like Frau Braun, she greatly prefers organisation for working women along with men to separate Unions. Separate organisations, she remarks, require double staff, double expenses of book-keeping, finance and secretarial arrangements, and are more costly, not to mention that the women’s wages are so low, the contributions they can make are so small that a sound and effective Union of women only is scarcely possible. Frau Gnauck lays stress on the psychological difficulties of organising women. For ages men have been accustomed to work in common, to subject themselves to discipline; their work brings them into relation with their fellows of the same calling, with their equals. The traditional work of women, on the contrary, has kept them in isolation; the private household was, and is still, a little world in itself, and in this world the woman has no peers—she has as housewife no relation to other housewives, and there is nothing to connect her work at home with the outside world or public matters. She is very slow to perceive the advantages of new methods, labour-saving devices, co-operation and so forth, which might so greatly lessen domestic toil if intelligently applied. With a certain sly humour Frau Gnauck points out that the housewife has no expert criticism to undergo, for her husband is often out the whole day, and understands nothing of housekeeping or the care of children if he were at home. The housewife as worker (not, be it observed, as wife) is in the position of an absolute ruler; she has no one’s opinion to consider but her own, no inspection or control to regard; she is a law unto herself. This habit of mind is not calculated to fit woman for combined action; rather does it tend to promote individualism and a lack of discipline, which hinders concerted effort in small things or in great. This is not to deny that many women are capable of the greatest devotion and sacrifice, even to the point of self-annihilation. The loftiest courage for personal action and self-sacrifice, as Frau Gnauck keenly remarks, is nevertheless in its way an emphasis of individual will and action, a heightening of self, even though for unselfish ends. Concerted action demands a surrender of individuality, the power to find oneself in the ranks with one’s equals. Men are better trained for this kind of corporate action than women normally are. The older women are too much burdened, and continually oppressed with the thought of meeting the week’s expenses, the young ones are indifferent because they expect to get married.
Frau Gnauck, however, refuses to despair even of organising the woman-worker. We must, she says, put ourselves in her place; we must realise that as no man can see over his horizon, we must bring something that the woman worker can see over her horizon, something that will strike her imagination, something that will build a bridge from her over to those large ideas, “class-interest,” “general good,” which so far she has neither time, spirit, nor money enough to understand. She must be drawn at first by the prospect of some small but concrete improvement in her own condition, which will make it seem worth while to give the time and money that the Union wants. Appeal to the feeling all women have for a home of their own. Explain to them in simple language that the Union would prevent underbidding and undercutting, and thus raise men’s wages. More men could marry on these higher wages, married women need not go to work, and both the single woman and the married would benefit.