| Food | $ 344.93 |
| Shelter | 144.00 |
| Clothing | 100.00 |
| Operation | 150.00 |
| Advancement | 312.00 |
| Incidentals | 46.85 |
| $1,097.78 |
"When the income is over $1,200," Mrs. Bruère adds, "the family has passed the line of mere decency in living and entered the realm of choice. Their budget need not show how the entire income must be spent, but how it may be spent to gain whatever special end the family has in view."
That any estimated schedule for any income will fit exactly the needs of any family of father, mother, and three children in any given town in the United States no one supposes, but it is at least a basis upon which to work. And perhaps the main point from an educational standpoint is that it is a schedule at all.
The happy-go-lucky, spend-as-you-go style of housekeeping does not constitute efficiency. The homemaking expert we are training will have a better plan. She will have been long familiar with the idea of apportioning incomes. She will have applied the tests of efficient decision to her personal income before she has to attack the problem of spending for a family. The ideal homemaker of the future will be a woman who has had a personal income, and preferably one that she has earned herself and learned how to spend before she enters upon matrimony and motherhood.
By the less scientific plan of merely recording what one has spent, when the spending is over, it is more than likely that some departments of home expenditure will gain at the expense of others. If we can afford only $150 for rent, and we pay $200, it is evident that we must go without some portion of the food or clothing or advancement that we need. If we dress extravagantly, we must pay for our extravagance by sacrificing efficient living in some other direction. The budget is not entirely or even in large measure for the sake of saving, but rather for the sake of spending wisely. When women become as businesslike in the administration of home finances as they must be to succeed in business life, or as men usually are in their business relations, home administration will be placed upon a secure financial footing and will gain immeasurably in dignity thereby.
Feeding and clothing a family are perhaps the fundamentals of the homemaker's daily tasks. And upon neither of them will the application of scientific principles be wasted. It is not enough that we merely set food before our families in sufficient quantity to appease the clamoring appetite. Children and adults may suffer from malnutrition even though their consumption of food is normal in quantity three times a day. No housewife is properly fitted for her task unless she has some knowledge of dietetics.
Photograph by Brown Bros.
Teaching housewives food values. No housewife in these days need lack the knowledge of dietetics which will fit her for her task
Many a notable housewife who has perhaps never even heard of dietetics has nevertheless a practical working knowledge of some or many of its principles. There are traditions among housewives that we should serve certain foods at the same meal or should cook certain foods together. Often these time-honored combinations rest upon the soundest of dietetic principles. On the other hand, many cooks feed their families by a hit-or-miss method which as often as not violates all the laws of scientific feeding, and which farmers long ago discarded in the feeding of their cows.
Blackburn College students preparing dinner. Fortunately girls may study dietetics in the school that teaches them the law of gravity and the rules for forming French plurals
Fortunately the girl who so desires may now learn something of these feeding laws in the same school that teaches her the law of gravitation or the rules for forming French plurals. Fortunately, also, the girls of to-day seem inclined to undertake such study. It is not too much to expect that the girl of the future will be able to set before her family meals scientifically planned or food wisely and economically purchased, well cooked, and attractively served. Nor is it too much to expect that teachers will be able to do these things and to instruct others how to do them. That this ideal requires considerable and varied knowledge is clear at the outset. The serving of a single meal involves: (1) knowledge of food values, (2) skill in making a "balanced ration," (3) knowledge of market conditions, (4) skill in buying, with special reference to personal tastes and financial conditions, (5) knowledge of the chemistry of cooking, (6) skill in applying chemical knowledge, (7) skill in adapting knowledge of cooking to existing conditions, (8) knowledge of serving a meal and practice in service.
The fact that a large proportion of deaths is directly due to digestive troubles is certainly food for thought. Such a statement alone would warrant action of some sort looking toward increased knowledge of food values and food preparation. It is not necessarily because people live upon homemade food that their digestions are impaired, as we so often hear stated nowadays, but because we have taken it for granted that, given a stove, a saucepan, and a spoon, any woman could instinctively combine flour, water, and yeast into food. There is little dependence upon instinct in producing the bread of commerce. Bakers' bread is scientifically made, no doubt; but there is no reason why the homemade article may not also be a product of science. And there will always be this difference between the baker and the housewife: the baker's profit must be expressed in dollars and cents, while that of the housewife will be represented in increased force and efficiency in the family that she feeds. With such differing ends in view, the processes and results of each must continue to differ as widely as we know they do at present.
It is now some years since Charlotte Perkins Gilman wrote of woman's work:
A Blackburn College student mixing bread. There is no reason why homemade bread may not be the product of science
Many women now doubtless spend less time on cooking than when Mrs. Gilman wrote; perhaps her scorn has borne fruit. But the implication that being a cook is unworthy loses all its force unless it can be shown that "his mother was nothing but a cook." Even so, there are worse things one might be. It is true that women should not spend six hours out of the working day on merely one department of their household work. Yet the ill-fed family is out of the race for a place among the efficient. Let us then teach the coming woman to use less time, more science, and all the labor-savers there are available, and still accomplish the same, or perhaps better, results.
That the question of clothing is equally fundamental, perhaps few of us will acknowledge. Yet we must not underrate its importance. Food furnishes the fuel with which to support the fires of life. Clothes, however, contribute not only to comfort and health, but to mental well-being and self-respect. So long as we mingle with our fellow men in civilized communities, raiment will continue to require "taking thought." That much of the feminine part of the population devotes an undue amount of thought to certain aspects of the clothing question we cannot deny. It is equally certain that many women, if not most women, devote too little thought to other phases of the problem.
Present conditions seem to indicate that the average woman, of any class of society, places the "prevailing mode" first in her personal clothing problems. How to be "in style" absorbs much attention and time. Surely it is overshadowing other very important considerations relating to dress. When American women have awakened to the real importance of these considerations, we shall observe a better proportion in studying the clothes question.
As a scientific foundation upon which to build her practical knowledge of how to clothe herself and her family, the girl of the future must be trained to an understanding of (1) the hygiene of clothes, (2) art expressed in clothes, (3) the psychology of clothes, (4) ethics as affected by clothes, (5) personality as expressed by clothes.
There is no stage of life in which hygiene, art, psychology, and ethics do not apply to clothes. The practical knowledge built upon these as a foundation will guide the girl in choosing clothes which are suitable to the occasion for which they are designed, are not extravagant in either price or style, give good value for the money expended, express the individuality of the wearer, and exert an influence uplifting rather than the reverse upon the community at large.
Class in dressmaking at Blackburn College. With women scientifically trained in the matter of clothing, we shall do away with much of the absurdity of dress
With such a girl, the fact that "they" are wearing this or that will be always a minor consideration. With women trained in matters of clothing, we shall no longer be confronted by the absurdity of identical styles for thick and thin, short and tall, middle-aged and young, rich and poor. We shall no longer see dress dominating, as it does to-day, the entire lives of thousands of women. From the woman of wealth who spends a fortune every season upon her wardrobe, all the way down the money scale to the young girl who strains every nerve and spends every cent she can earn to buy and wear "the latest style," slavery to fashion is an evil gigantic in its proportions and far-reaching in its results.
We have no right to interfere with the woman's instinct to make herself beautiful. Rather we should encourage it, and should carefully instruct her in her impressionable years as to what real beauty is. It is almost safe to say that at present the principle by which the modern woman is guided in deciding the great questions of feminine attire is imitation. Incidentally, we may remark that nobody profits by such a mistaken foundation except the manufacturer, who moves the women of the world about like pawns on a chessboard merely to benefit his business. The society woman brings the latest thing "from Paris." The large New York establishments sell to their patrons copies of "Paris models." The middle-class shops and the middle-class women copy the copies. The cheap shops and the poor women copy the copy of the copy. Every copy is made of less worthy material than its model, of gaudier colors, with cheaper trimmings, until we have the pitiful spectacle of girls who earn barely enough to keep body and soul together spending their money for garments neither suitable nor durable—sleazy, shabby after a single wearing, short-lived—yet for a few ephemeral minutes "up to date."
How far this heartbreaking habit of imitation extends in the poor girl's life we can hardly say. She marries, and buys furniture, crockery, and lace curtains cheap and unsuitable, like her clothes, always imitations and soon gone, to be superseded by more of the same sort. What thoughtful woman desires to feel herself part of an influence which leads to so much that is insincere, uneconomical, wasteful both of raw material and of the infinitely more important material which makes women's souls? What teacher of young girls has a right to hold back from setting her hand against the formation of habits so undesirable?
And what of the vast output of the factories which turn out cheap cloth, cheaper trimmings, imitations of silk, imitations of velvet, ribbons which will scarcely survive one tying, shoes with pasteboard soles, and all the other intrinsically worthless products which now find ready sale? When women have been educated to a standard of taste, of suitability, of quality, which will forbid the use of cheap imitations of elegant and costly articles, will not the world gain in bringing such factories to the making of products of real worth instead of their present output?
The mother of the future will bring to bear upon the clothing question not only more knowledge, but more serious thought, than she does to-day. For the children she must provide comfortable, serviceable play clothes in generous quantity, that they may pursue their development unhampered in either body or mind. She must know the hygiene of childhood and the psychology of children's clothes. For the growing girls there must be a proper recognition of the growing interest in adornment, avoiding the Scylla of vanity on one hand and the Charybdis of unhappy consciousness of being "different from the other girls" on the other. For the sons there must be careful provision for the athletic life so dear to the boy, together with due recognition of the approaching dignities of manhood, with special care for the small details which mark the well-groomed man.
As in the matter of the food supply, there must be knowledge of markets and skill in buying. And, as in that case, there should be knowledge of the process of transforming materials into the finished product. Processes involving a great degree of technical skill, such as the tailor's art, the average woman will not attempt; but the simpler forms of garment making present no special difficulty to those who wish to try them or who find it expedient to do so.
Photograph by Brown Bros.
Buying clothing ready made. The question of buying clothing ready made or of making it will find individual solution according to means, inclination, and ability
A wholesale assumption that it is only a question of a short time before all garment making will be done in the factory is probably without warrant. We read again and again of late, "The day of buying instead of making is here! We may like it or not like it, but the fact remains, it is here!" And then we look all about us, and find that the day is apparently not here for at least several thousands of people of whom we have personal knowledge. That discovery gives us courage to look farther. We find paper-pattern companies flourishing; dress goods selling in the retail departments as they have always sold; seamstresses fully occupied; and we conclude that for some time yet the question of buying or making will find individual solution, according to means, inclination, and ability. What we wish to guard against in the upbringing of our future mothers is the necessity of buying because of a lack of the ability to make. The woman trained to a knowledge of the making of garments is the only woman who can intelligently decide the question for her own household. The others are forced to a decision by their own limitations.
Photograph by Brown Bros.
In a community preserving kitchen questions of food supply may sometimes be solved and community interests unified
Passing from the elemental needs, shelter, warmth, food, and clothing, we enter upon the most complex of woman's duties—adjustment of her home to community conditions and provision for her family's share in community life. That these more abstract problems frequently overlap the concrete ones already enumerated need not be said. It is impossible, even if we so desire, to live "to ourselves alone." We shall undoubtedly stand for something in the community, whether consciously or otherwise. If it were given us to know the extent of our influence, we should probably be appalled at the crossing and recrossing of the lines emanating from our daily lives.
In some households there are definite aims in the direction of community life. These differ widely. In many the question seems to be entirely, "What can I get from the community?" in some, "What can I give?" in a few, "What can I share?" Of the three, the last is without doubt the one which contributes most to community well-being.
Photograph by Brown Bros.
A community Christmas tree. Even the younger children may be given the opportunity to take part in community work
The ordinary family of necessity touches community life at one time or another at certain well-defined points. The efficient homemaker must therefore make intelligent provision for these points of contact with the community.
Church and charity organizations have always been recognized in American life as community matters and have provided community meeting places and community work. Through them, especially in earlier days, women often found their only common activities. The school furnished the same common ground for the children. In the present time of multiplied activity these organizations still stand in the foreground. In them, both young and old find perhaps their best opportunity for "team work."
A parish in which all pull together is perhaps as rare as a school in which every child truly desires to learn. Yet neither is beyond the possibilities. To keep each family in a proper attitude toward these community institutions is part of the homemaker's work—and a delicate task it often is. It is not enough for a mother to adopt a cast-iron policy of indiscriminate approval of pastor or teacher, although that is often recommended. Do you remember your resentment as a child of the inflexible judgment "The teacher must be right"? Really there is no "must" about it, and the child knows that as well as we. The mother, therefore, who is able to review the matter in dispute calmly, justly, and withal sympathetically, and who indorses the teacher's action after such review, is a better conserver of the public peace than the prejudging mother.
Or suppose she fails to indorse the teacher's course. We have always been led to expect that this failure ruins forever the teacher's influence with the child. There are some of us, however, who doubt the immediate destruction of a wise influence, even if we should say, "No, I do not think I should have punished you in just that way. But perhaps you have not told me all that occurred. Or perhaps you overlook the fact that you had annoyed Miss —— until, being human like the rest of us, she lost her temper. Is it fair for you to treat your teacher in such a way that you cause her to lose her self-control?" It is usually possible for the wise mother to turn her fire upon the child's own error without outraging the childish sense of justice by indorsing something which does not really deserve indorsement.
There is, perhaps, no way in which the mother of a family can do so much for the community institutions as by keeping up her own interest in them and thus stimulating the other members of the family to a willingness to do their part in the work of uplift. Where everybody is really interested and working, the first great stumbling block in the way of public enterprises has already been surmounted.
In the case of the school, however, the well-trained mother will find additional work to do. We who have been teachers know how vainly we have sought for intimate acquaintance on the part of parents with the school. And we who have been mothers know something of the difficulties in the way of gaining such intimate acquaintance. In spite of, or perhaps because of, my long years of schoolroom experience, I am quite unable to conquer my reluctance to knock at a classroom door. There is an aloofness about being a school visitor which most mothers feel and few enjoy. However, it is possible to gain so much of sympathetic understanding by persistent visiting that I have found it worth while to disregard my reluctance.
So often we hear mothers say, "I try to visit school at least once each year." I wonder if they ever think of that one visit as an injustice to the teacher? Suppose that, as is quite probable, the visitor arrives at an inopportune moment, finding the children in the midst of work which won't "show off," or the air heavy with the echoes of a disciplinary encounter, or the children restless as the session draws to a close, or dull and listless from the heat of an unusually hot day. What the visitor needs to do is not to visit once a year, but to get acquainted with the school as she does with her next-door neighbor or her mother-in-law. Having done this, she may attend the meetings of the parent-teacher association with a consciousness of knowing something of the problems to be met and solved. Until she has formed such acquaintance she deals with unknown quantities and is therefore in danger of erroneous conclusions.
Mothers visiting a school garden. Mothers need to visit the schools often in order to know something of the problems to be met and solved by the teachers
It is interesting to see how completely both teacher and pupils take to their hearts the mother who really does get acquainted them. How easy it is to appeal to her for advice and help; and what a sense of familiar ownership she comes to have in the school. It is no longer merely "what my child is learning" or whether "my children are getting what they ought to get in school," but rather "what we are doing in our school."
The activities of women in the church usually follow along well-worn paths. The women help as they have always helped by their attendance at service, by their ladies' aid society or guild, by their missionary society, and by their aid to the poor of the town. Many struggling churches depend almost solely upon their women's work for support. That the woman whose problems we are studying should enter upon her church duties armed with wisdom is quite as necessary as that she should be earnest and enthusiastic. The church is not primarily a neighborhood social center. It is first of all a means for spiritual uplift. It must not, in a multiplicity of humanitarian activities, lose its character of spiritual guide. Its women will therefore be animated by a spiritual conception of the church and will base their activities in church work upon such a conception. The church built upon such a foundation will be foremost among local forces devoted to community service and will be a true force in the individual lives of its people. The women of the church need to use the church as an effective instrument for community betterment—not merely material welfare, but actual increase in spiritual worth. Perfunctory church attendance has little part in such a program. It calls rather for intelligent understanding of church problems and an application of spiritual ideals to everyday life.
Outside the organizations common to all communities the homekeeper finds that she must keep in touch with her particular neighborhood through its social life. It is here that her children are growing up, here that they find their friends, here that they give and take knowledge of themselves, of people, of ways to enjoy life and to meet its problems. Here perhaps they will find their life mates and will start out to be homemakers themselves. The mother of a family must know her community thoroughly. She must do her share toward making it a safe place and a pleasant place in which her children and other children may grow up, and in which she and her husband, other women and their husbands, may spend their lives. The mother who knows her children's friends, who makes them welcome at her house, who "gets acquainted" with their qualities good and bad, who is a "big sister" to them all, will not find herself shut out from her children's social life. If all the mothers were "big sisters" and all the fathers were "big brothers," neighborhood society would be a safer thing than it sometimes is.
Nor should all the social life center about the young people. The woman's club, the village improvement society, the men's civic league, all have their places. Club life will menace neither the man nor the woman whose first interest is the home; and every man and woman needs the stimulus of contact with other minds.
Sometimes it will happen that the homemaker finds work to be done in the line of community reform. Perhaps the roads are out of repair, or the cemetery is neglected, or the school building insanitary. Perhaps the water supply is not properly guarded, or milk inspection not thoroughly looked after. Perhaps industrial conditions in the town are not what they should be. Perhaps laws are not being enforced. New conditions require new laws. There may be loafing places on streets and in stores which are dangerous. The billiard halls may need a thorough moral cleaning and a moral man placed in charge. The public dance halls may need proper chaperonage. The moving pictures need state and national censorship to eliminate the careless suggestions leading toward both vice and crime. The homemaker must know under such circumstances how to stir public opinion, how to make use of her existing organizations, how to set on foot the various movements necessary for reform.
Photograph by Brown Bros.
A road in DeKalb, Illinois, before improvements were made. Through the agency of improvement societies, homemakers may often bring about community reforms
Photograph by Brown Bros.
The same road after repairs were made through the efforts of members of the community
In connection with the subject of the homemaker's place in the community we must return to the thought of woman as the buyer for the home and of her consequent influence upon the economic standards of the community. It is not unusual in these days to read or hear such statements as the following: "The woman was no longer producer and consumer.... She became the consumer and her entire economic function changed.... The housewife is the buying agent for the home." Like many statements in regard to woman and her function, this seems overdrawn, since woman in her capacity as homemaker is still a producer as well as a consumer in thousands of cases. That she will become, economically, merely a buying agent, some of us not only doubt, but should consider a certain misfortune, should it occur. The fact remains, however, that as buyer of both raw materials and finished products the woman spends a very large percentage (some say nine-tenths) of the money taken in by the retail merchants of the country. This gives, or should give her, a commanding position in the producing world. If the women of America should definitely decide to-day that they would buy no more corn flakes, or mercerized crochet cotton, or silk elastic, the factories now so busy turning out these products would be shut down to-morrow until they could be converted to other uses. Women often fail to realize their power in this direction. When they do realize it, they are able to accomplish quietly all sorts of reforms in the mercantile and industrial worlds. There need be no crusade against adulterated foods other than real education and the refusal of homemakers to buy from merchants who carry them in stock. The same remedy will apply to overworked and underpaid workers, to insanitary shops and factories. That it is the woman's duty to control these matters is a necessary conclusion when we consider her power as the "spender of the family income." Who else has this power as she has it?
We have already noted how this power might be used to regulate not only the quality but the character of products in the factories. If women merely passed by the outlandish hats, the high heels, the hobble skirts, of fashion, their stay would necessarily be short. The woman, therefore, if she choose, is absolutely the controller of production along most lines of food and raiment. That she shall use this controlling power wisely is one of her obligations. And to meet the obligation she must be wisely trained.
It would seem that the homemaker, as we have conceived her, has a part in most of the concerns of the community. We speak of "woman and citizenship." To many this means, perhaps, "woman and suffrage." Woman in politics is already an accomplished fact in fourteen western states. Suffrage has been granted her in the state of New York. That her political influence will widen seems a foregone conclusion. She must therefore be prepared for real service in civic concerns. Women have already applied their housecleaning knowledge and skill to the smaller near-by problems of civic life. As time goes on they must render the same service to state and nation.
We shall soon see nation-wide "votes for women," in our own country, at least. But whether we do or not, or until we do, woman and citizenship are, as they have always been, closely linked together. In every community relation the homemaker is the good, or indifferent, or bad citizen; and in every home relation she is the citizen still, and, more than that, the mother of future citizens.
In spite of the "uneasy women" who feel that the home offers insufficient scope for their intellectual powers, the executive ability required to run a home smoothly and well is of no mean order. "This being a mother is a complicated business," as one mother of my acquaintance expresses it. Can we afford to have homemaking underrated as a vocation, to be avoided or entered into lightly, often with neither natural aptitude nor training to serve as guide to the "complications"? It would seem not. We must then consider "guidance toward homemaking" as a necessary part of a girl's education and as a possible solution of the home problems on every hand.
We have thus far in this book concerned ourselves with making plain our ideal of girlhood and womanhood and with considering the problems which our girl and woman, when we have done our best to prepare her, will have to meet. We have thus far not concerned ourselves with the questions of how, when, and where the work of preparation is to be done. A clear vision of the end to be attained, not obscured by thought of the means used in reaching it, seems a necessity. From this we may pass on to careful, detailed consideration of agencies and methods. Knowing what we desire our girls to be, we may enlist all the forces which react upon girls to make them into what we desire.
FOOTNOTES:
[3] No studies of present-day conditions are available. The proportion spent for food, clothing, etc., will remain nearly the same. It is safe to multiply the above estimates by two to obtain the actual cost of living in the year 1919.
"A vocational guide is one who helps other people to find themselves. Vocational guidance is the science of this self-discovery."
The three agencies most vitally concerned in this problem of "woman making" are necessarily the home, the church, and the school—the home and the church, because of their vital interest in the personal result; the school, because, whatever public opinion has demanded, schools have never been able to turn out merely educated human beings, but always boys and girls, prospective men and women. And so they must continue to do. Nature reasserts itself with every coming generation. This being so, we must continue to "make women." If we desire to make homemaking women, the most economical way to accomplish this is to use the already existing machinery for making women of some sort. We cannot begin too soon, nor continue our efforts too faithfully. The school cannot leave the whole matter to the home, nor can the home safely assume that the "domestic science" course or courses will do all that is needed for the girl. Being a woman is a complex, many-sided business for which training must be broad and long-continued.
The teacher has perhaps scarcely realized her responsibilities or her opportunities in this matter. For years, and in fact until very recently, the whole tendency in education for girls has been toward a training which ignores sex and ultimate destiny. The teachers themselves were so trained and are therefore the less prepared to see the necessity for any special teaching along these lines. They may even resent any demand for specialized instruction for girls.
Yet we are confronted by the fact that the majority of girls do marry, and that many of this majority are woefully lacking in the knowledge and training they should have. Nor are these girls exclusively from the poor and ignorant classes. There is no question about the responsibility of the school in the matter. The state which "trains for citizenship" cannot logically ignore the necessity for training the mothers of future citizens.
"While I sympathize profoundly with the claim of woman for every opportunity which she can fill," says G. Stanley Hall in Adolescence, "and yield to none in appreciation of her ability, I insist that the cardinal defect in the woman's college is that it is based upon the assumption, implied and often expressed, if not almost universally acknowledged, that girls should primarily be trained to independence and self-support; and matrimony and motherhood, if it come, will take care of itself, or, as some even urge, is thus best provided for." This criticism, of existing educational conditions is quite as applicable to schools for younger girls as to those which Dr. Hall has in mind. There is no reason why both school and college may not fit girls for a broad and general usefulness, for "independence and self-support," and at the same time give them the training for that which, with the majority already mentioned, comes to be the great work of their lives.
Through all the lower grades of school life, and to a certain extent through the whole course, the methods of instruction used will be largely indirect. The child will-seldom be told, "This is to teach you how to keep house." I can think of no field in which this indirect method will produce greater results than the one we are considering.
Montavilla School garden, Portland, Oregon, where boys and girls raise vegetables for serving in the lunchroom. Here the science of growing things is taught as part of the "training for citizenship"
Lunchroom where vegetables grown in the Montavilla School garden are prepared and eaten
Photograph by Brown Bros.
A model school home. One way of teaching children how to "keep house" is by means of the model home where they are given instruction in all the duties of the homemaker
The teacher, in most cases, must begin her homemaking training by realizing that her own example is by the very nature of things opposed to the homemaking principle, the unmarried teacher being the rule in most of our schools. Her first care, then, must be to counteract her own example. Her references to home life must be always of the most appreciative and even reverent sort. If, as is quite possible, she comes from unsatisfactory conditions in her own home, she must be doubly careful lest her prejudices be passed on to her pupils. She will find ways in which to let it be understood that her ideals of home life are not wanting, although she has not as yet—perhaps for some reason never will—become a homemaker. I have sometimes thought that teachers, in their effort to impress children in more direct ways, lose sight of the great effect of their unconscious influence. After all, it is what the teacher does, rather than what she says, that impresses; and what she is, regulates what she does. The teacher must, therefore, have the right attitude toward homemaking and domestic life. It may be of the greatest value in determining the force of her influence in this direction for the children to catch intimate little glimpses of her domestic accomplishments, of her sewing, or of her cooking, or of her quick knowledge and deft handling of emergency cases. The teacher whose influence is felt most and lasts longest is the one whose "motherliness" supplements her academic acquirements and supplies a sympathetic understanding of the child.
Canning tomatoes at the Montavilla School. In such a class the mothers of future citizens are given training in one of the fundamental needs of the home—scientific cooking
Lunchroom where children benefit by the scientific cooking of the vegetables they grow
With innate motherliness as a basis, the teacher must build up a careful understanding not only of child nature, but of man and woman nature as the developed product of child growth. She must be a student of the "woman question" as a vital problem, always recognizing that the whole social structure inevitably depends upon the status of woman in the world. She must face without flinching her responsibilities in sex matters. She may, or may not, be called upon to furnish sex instruction to the girls under her care, but no rules can free her from her moral responsibility in striving to keep the sex atmosphere clean and invigorating. The "conspiracy of silence" on these subjects is broken, and we must accept the fact that modesty does not require an assumed or a real ignorance of the most wonderful of nature's laws. "The idea that celibacy is the 'aristocracy of the future' is soundly based if the Business of Being a Woman rests on a mystery so questionable that it cannot be frankly and truthfully explained by a girl's mother the moment her interest and curiosity seek satisfaction."[4] And what the mother should tell, the teacher must know.
Practical use of the teacher's carefully worked-out theories will be made all along the line of the girl's, and to a certain degree the boy's, education. The indirect teaching of the primary grades will give place in the higher grades to more direct dealing with the science, or, better, sciences, upon which homemaking rests. The classroom becomes a "school of theory." The home stands in the equally vital position of a laboratory in which the girl sees the theory worked out and in time performs her own experiments. The finest teaching presupposes perfect coöperation between school and home.
Photograph by Brown Bros.
Mothers' and daughters' meeting on sewing day. Coöperation between the home and the school makes for the best teaching of domestic science
The first duty of the mother, like that of the teacher, is to preserve always a right attitude toward home life. The girl who grows up in an ideal home will be likely to look forward to making such a home some day. Or, if the home is not in all respects ideal, the father or mother who nevertheless recognizes ideal homes as possible may show the girl directly or otherwise how to avoid the mischance of a less than perfect home.
The prevalence of divorce places before young men and women sad examples of mismating, of incompetent homemakers, of wrecked homes. We can scarcely estimate the blow struck at ideals of marriage in the minds of girls and boys by these flaunted failures. Nor can we even guess how many boys and girls are led to a cynical attitude toward all marriage by their daily suffering in families where parents have missed the real meaning of "home." However practical we may become, therefore—and we must be practical in this matter—we must never overlook the need for parents to give home life an atmosphere of charm. No one else can take their place in doing this. Hence it is their first duty to make homemaking seem worth while.
The home must take the lead also in giving the idea of homemaking as a definite and scientific profession. The school may teach the science, but unless the home shows practical application of the scientific principles, it would be much like teaching agriculture without showing results upon real soil. Skillful teachers recognize the home as a valuable adjunct to their school equipment and are able by wise coöperation to use it to its full value.
The home, in its character of laboratory for the school of domestic theory, must possess certain qualifications. Like all laboratories, it should be well equipped. This does not mean necessarily with expensive outfit, but with at least the best that means will allow. It implies that the home shall be recognized as a teaching institution quite as much as the school. Like other laboratories, it must be a place of experiment, not merely a preserver of tradition. The efficient laboratory presupposes an informed and open-minded presiding genius.