It should be the same way with the poor. Next to amusement as a means of giving temporary relief and bringing about relations which will be helpful to all, I put instruction, in the form of narrative, about the people of other countries, our fellow man, how he lives and works; and, third, under this same head, primitive lessons about animals and plants, the industries of the bees, the habits of ants, the natural phenomena which require no reasoning power to understand and which open the thoughts upon a delightful unknown vista.
My first experience is drawing to its close. I have surmounted the discomforts of insufficient food, of dirt, a bed without sheets, the strain of hard manual labour. I have confined my observations to life and conditions in the factory. Owing, as I have before explained, to the absorption of factory life into city life in a place as large as Pittsburg, it seemed to me more profitable to centre my attention on the girl within the factory, leaving for a small town the study of her in her family and social life. I have pointed out as they appeared to me woman's relative force as a worker and its effects upon her economic advancement. I have touched upon two cases which illustrate her relative dependence on the law. She appeared to me not as the equal of man either physically or legally. It remained to study her socially. In the factory where I worked men and women were employed for ten-hour days.
The women's highest wages were lower than the man's lowest. Both were working as hard as they possibly could. The women were doing menial work, such as scrubbing, which the men refused to do. The men were properly fed at noon; the women satisfied themselves with cake and pickles. Why was this? It is of course impossible to generalize on a single factory. I can only relate the conclusions I drew from what I saw myself. The wages paid by employers, economists tell us, are fixed at the level of bare subsistence. This level and its accompanying conditions are determined by competition, by the nature and number of labourers taking part in the competition. In the masculine category I met but one class of competitor: the bread-winner. In the feminine category I found a variety of classes: the bread-winner, the semi-bread-winner, the woman who works for luxuries. This inevitably drags the wage level. The self-supporting girl is in competition with the child, with the girl who lives at home and makes a small contribution to the household expenses, and with the girl who is supported and who spends all her money on her clothes. It is this division of purpose which takes the "spirit" out of them as a class. There will be no strikes among them so long as the question of wages is not equally vital to them all. It is not only nature and the law which demand protection for women, but society as well. In every case of
the number I investigated, if there were sons, daughters or a husband in the family, the mother was not allowed to work. She was wholly protected. In the families where the father and brothers were making enough for bread and butter, the daughters were protected partially or entirely. There is no law which regulates this social protection: it is voluntary, and it would seem to indicate that civilized woman is meant to be an economic dependent. Yet, on the other hand, what is the new force which impels girls from their homes into the factories to work when they do not actually need the money paid them for their effort and sacrifice? Is it a move toward some far distant civilization when women shall have become man's physical equal, a "free, economic, social factor, making possible the full social combination of individuals in collective industry"? This is a matter for speculation only. What occurred to me as a possible remedy both for the oppression of the woman bread-winner and also as a betterment for the girl who wants to work though she does not need the money, was this: the establishment of schools where the esthetic branches of industrial art might be taught to the girls who by their material independence could give some leisure to acquiring a profession useful to themselves and to society in general. The whole country would be benefited by the opening of such schools as the Empress of Russia has patronized for the main
tenance of the "petites industries," or those which Queen Margherita has established for the revival of lace-making in Italy. If there was such a counter-attraction to machine labour, the bread-winner would have a freer field and the non-bread-winner might still work for luxury and at the same time better herself morally, mentally and esthetically. She could aid in forming an intermediate class of labourers which as yet does not exist in America: the hand-workers, the main d'oeuvre who produce the luxurious objects of industrial art for which we are obliged to send to Europe when we wish to beautify our homes.
The American people are lively, intelligent, capable of learning anything. The schools of which I speak, founded, not for the manufacturing of the useful but of the beautiful, could be started informally as classes and by individual effort. Such labour would be paid more than the mechanical factory work; the immense importation from abroad of objects of industrial art sufficiently proves the demand for them in this country; there would be no material disadvantage for the girl who gave up her job in a pickle factory. Her faculties would be well employed, and she could, without leaving her home, do work which would be of esthetic and, indirectly, of moral value.
I was discouraged at first to see how difficult it was to help the working girls as individuals and how still more difficult to help them as a class. There is
perhaps no surer way of doing this than by giving opportunities to those who have a purpose and a will. No amount of openings will help the girl who has not both of these. I watched many girls with intelligence and energy who were unable to develop for the lack of a chance a start in the right direction. Aside from the few remedies I have been able to suggest, I would like to make an appeal for persistent sympathy in behalf of those whose misery I have shared. Until some marvelous advancement has been made toward the reign of justice upon earth, every man, woman and child should have constantly in his heart the sufferings of the poorest.
On the evening when I left the factory for the last time, I heard in the streets the usual cry of murders, accidents and suicides: the mental food of the overworked. It is Saturday night. I mingle with a crowd of labourers homeward bound, and with women and girls returning from a Saturday sale in the big shops. They hurry along delighted at the cheapness of a bargain, little dreaming of the human effort that has produced it, the cost of life and energy it represents. As they pass, they draw their skirts aside from us, the labourers who have made their bargains cheap; from us, the coöperators who enable them to have the luxuries they do; from us, the multitude who stand between them and the monster Toil that must be fed with human lives. Think of us, as we herd to our work in the winter
dawn; think of us as we bend over our task all the daylight without rest; think of us at the end of the day as we resume suffering and anxiety in homes of squalour and ugliness; think of us as we make our wretched try for merriment; think of us as we stand protectors between you and the labour that must be done to satisfy your material demands; think of us—be merciful.