"As long as woman is chained to her housework, the care of the family, the cooking and sewing, all her chances of participation in social and political life are cut down in the extreme."
The inner relations and happenings within the family are by their very nature the most difficult to investigate, the least subject to statistics. It is not easy, therefore, to say how far family ties are more easily and frequently broken nowadays (in actual life, not merely on paper) than formerly. To a great extent we must be content to judge by eye. The difference, moreover, between prerevolutionary times and the present day is that formerly all the troubles and dramatic conflicts in working class families used to pass unnoticed by the workers themselves; whereas now a large upper part of the workers occupy responsible posts, their life is much more in the limelight, and every domestic tragedy in their life becomes a subject of much comment and sometimes of idle gossip.
Subject to this serious reservation, there is no denying, however, that family relations, those of the proletarian class included, are shattered. This was stated as a firmly established fact at the conference of Moscow party propagandists, and no one contested it. They were only differently impressed by it – all in their own way. Some viewed it with great misgivings, others with reserve, and still others seemed perplexed. It was, anyhow, clear to all that some great process was going on, very chaotically assuming alternatively morbid or revolting, ridiculous or tragic forms, and which had not yet had time to disclose its hidden possibilities of inaugurating a new and higher order of family life.
Some information about the disintegration of the family has crept into the press, but just occasionally, and in very vague, general terms. In an article on the subject, I had read that the disintegration of the family in the working class was represented as a case of “bourgeois influence on the proletariat.”
It is not so simple as this. The root of the question lies deeper and is more complicated. The influence of the bourgeois past and the bourgeois present is there, but the main process consists in a painful evolution of the proletarian family itself, an evolution leading up to a crisis, and we are witnessing now the first chaotic stages of the process.
The deeply destructive influence of the war on the family is well known. To begin with, war dissolves the family automatically, separating people for a long time or bringing people together by chance. This influence of the war was continued and strengthened by the revolution. The years of the war shattered all that had stood only by the inertia of historic tradition. They shattered the power of czardom, class privileges, the old traditional family. The revolution began by building up the new state and has achieved thereby its simplest and most urgent aim.
The economic part of its problem proved much more complicated. The war shook the old economic order; the revolution overthrew it. Now we are constructing a new economic state-doing it as yet mostly from the old elements, reorganizing them in new ways. In the domain of economics we have but recently emerged from the destructive period and begun to ascend. Our progress is still very slow, and the achievement of new socialistic forms of economic life are still very distant. But we are definitely out of the period of destruction and ruin. The lowest point was reached in the years 1920-21.
The first destructive period is still far from being over in the life of the family. The disintegrating process is still in full swing. We must bear that in mind. Family and domestic life are still passing, so to speak, their 1920-21 period and have not reached the 1923 standard. Domestic life is more conservative than economic, and one of the reasons is that it is still less conscious than the latter. In politics and economics the working class acts as a whole and pushes on to the front rank its vanguard, the Communist Party, accomplishing through its medium the historic aims of the proletariat. In domestic life the working class is split into cells constituted by families. The change of political regime, the change even of the economic order of the state – the passing of the factories and mills into the hands of the workers – all this has certainly had some influence on family conditions, but only indirectly and externally, and without touching on the forms of domestic traditions inherited from the past.
A radical reform of the family and, more generally, of the whole order of domestic life requires a great conscious effort on the part of the whole mass of the working class, and presumes the existence in the class itself of a powerful molecular force of inner desire for culture and progress. A deep-going plough is needed to turn up heavy clods of soil. To institute the political equality of men and women in the Soviet state was one problem and the simplest. A much more difficult one was the next – that of instituting the industrial equality of men and women workers in the factories, the mills, and the trade unions, and of doing it in such a way that the men should not put the women to disadvantage. But to achieve the actual equality of man and woman within the family is an infinitely more arduous problem. All our domestic habits must be revolutionized before that can happen. And yet it is quite obvious that unless there is actual equality of husband and wife in the family, in a normal sense as well as in the conditions of life, we cannot speak seriously of their equality in social work or even in politics. As long as woman is chained to her housework, the care of the family, the cooking and sewing, all her chances of participation in social and political life are cut down in the extreme.
The easiest problem was that of assuming power. Yet just that problem alone absorbed all our forces in the early period of the revolution. It demanded endless sacrifices. The civil war necessitated measures of the utmost severity. Philistine vulgarians cried out about the barbarization of morality, about the proletariat becoming bloody and depraved, and so on. What was actually happening was that the proletariat, using the means of revolutionary violence forced into its hands, started to fight for a new culture, for genuine human values.
In the first four or five years we have passed economically through a period of terrific breakdown. The productivity of labor collapsed, and the products were of an appallingly low quality. Enemies saw, or chose to see, in such a situation a sign of the rottenness of the Soviet regime. In reality, however, it was but the inevitable stage of the destruction of the old economic forms and of the first unaided attempts at the creation of new ones.
In regard to family relations and forms of individual life in general, there must also be an inevitable period of disintegration of things as they were, of the traditions, inherited from the past, which had not passed under the control of thought. But in this domain of domestic life the period of criticism and destruction begins later, lasts very long, and assumes morbid and painful forms, which, however, are complex and not always perceptible to superficial observation. These progressive landmarks of critical change in state conditions, in economics and life in general, ought to be very clearly defined to prevent our getting alarmed by the phenomena we observed. We must learn to judge them in their right light, to understand their proper place in the development of the working class, and consciously to direct the new conditions towards socialist forms of life.
The warning is a necessary one, as we already hear voices expressing alarm. At the conference of the Moscow party propagandists some comrades spoke with great and natural anxiety of the ease with which old family ties are broken for the sake of new ones as fleeting as the old. The victims in all cases are the mother and children. On the other hand, who in our midst has not heard in private conversations complaints, not to say lamentations, about the “collapse” of morality among Soviet youth, in particular among Young Communists? Not everything in these complaints is exaggeration – there is also truth in them. We certainly must and will fight the dark sides of this truth – this being a fight for higher culture and the ascent of human personality. But in order to begin our work, to tackle the ABC of the problem without reactionary moralizing or sentimental downheartedness, we must first make sure of the facts and begin to see clearly what is actually happening.
Gigantic events, as we said above, have descended on the family in its old shape, the war and the revolution. And following them came creeping slowly the underground mole – critical thought, the conscious study and evaluation of family relations and the forms of life. It was the mechanical force of great events combined with the critical force of the awakened mind that generated the destructive period in family relations that we are witnessing now. The Russian worker must now, after the conquest of power, make his first conscious steps towards culture in many departments of his life. Under the impulse of great collisions, his personality shakes off for the first time all traditional forms of life, all domestic habits, church practices, and relationships.
No wonder that, in the beginning, the protest of the individual, his revolt against the traditional past, is assuming anarchic, or to put it more crudely, dissolute forms. We have witnessed it in politics, in military affairs, in economics; here anarchic individualism took on every form of extremism, partisanship, public-meeting rhetoric. And no wonder also that this process reacts in the most intimate and hence most painful way on family relationships. There the awakened personality, wanting to reorganize in a new way, removed from the old beaten tracks, resorts to “dissipation,” “wickedness,” and all the sins denounced in the Moscow conference.
The husband, torn away from his usual surroundings by mobilization, changed into a revolutionary citizen at the civic front. A momentous change. His outlook is wider, his spiritual aspirations higher and of a more complicated order. He is a different man. And then he returns to find everything there practically unchanged. The old harmony and understanding with the people at home in family relationship is gone. No new understanding arises. The mutual wondering changes into mutual discontent, then into ill will. The family is broken up.
The husband is a communist. He lives an active life, is engaged in social work, his mind grows, his personal life is absorbed by his work. But his wife is also a communist. She wants to join in social work, attend public meetings, work in the soviet or the union. Home life becomes practically nonexistent before they are aware of it, or the missing of home atmosphere re suits in continual collisions. Husband and wife disagree. The family is broken up.
The husband is a communist, the wife is nonparty. The husband is absorbed by his work; the wife, as before, only looks after her home. Relations are “peaceful,” based, in fact, on customary estrangement But the husband’s committee – the communist “cell” – decrees that he should take away the icons hanging in his house. He is quite willing to obey, finding it but natural. For his wife it is a catastrophe. Just such a small occurrence exposes the abyss that separates the minds of husband and wife. Relations are spoiled. The family is broken up.
An old family. Ten to fifteen years of common life. The husband is a good worker, devoted to his family; the wife lives also for her home, giving it all her energy. But just by chance she comes in touch with a communist women’s organization. A new world opens before her eyes. Her energy finds a new and wider object. The family is neglected. The husband is irritated. The wife is hurt in her newly awakened civic consciousness. The family is broken up.
Examples of such domestic tragedies, all leading to one end the breaking up of the family – could be multiplied endlessly. We have indicated the most typical cases. In all our examples the tragedy is due to a collision between communist and nonparty elements. But the breaking up of the family, that is to say, of the old-type family, is not confined to just the top of the class as the one most exposed to the influence of new conditions. The disintegrating movement in family relationships penetrates deeper. The communist vanguard merely passes sooner and more violently through what is inevitable for the class as a whole. The censorious attitude towards old conditions, the new claims upon the family, extend far beyond the border line between the communist and the working class as a whole.
The institution of civil marriage was already a heavy blow to the traditional consecrated family which lived a great deal for appearances. The less personal attachment there was in the old marriage ties, the greater was the binding power of the external forces, social traditions, and more particularly religious rites. The blow to the power of the church was also a blow to the family. Rites, deprived of binding significance and of state recognition, still remain in use through inertia, serving as one of the props to the tottering family. But when there is no inner bond within the family, when nothing but inertia keeps the family itself from complete collapse, then every push from outside is likely to shatter it to pieces, while, at the same time, it is a blow at the adherence to church rites. And pushes from the outside are infinitely more likely to come now than ever before. That is the reason why the family totters and fails to recover and then tumbles again. Life sits in judgment on its conditions and does it by the cruel and painful condemnation of the family. History fells the old wood – and the chips fly in the wind.
But is life evolving any elements of a new type of family? Undoubtedly. We must only conceive clearly the nature of these elements and the process of their formation. As in other cases, we must separate the physical conditions from the psychological, the general from the individual. Psychologically the evolution of the new family, of new human relationships in general, for us means the advancement in culture of the working class, the development of the individual, a raising of the standard of his requirements and inner discipline. From this aspect, the revolution in itself has meant, of course, a big step forward, and the worst phenomena of the disintegrating family signify merely an expression, painful in form, of the awakening of the class and of the individual within the class. All our work relating to culture, the work we are doing and the work we ought to be doing, becomes, from this viewpoint, a preparation for new relationships and a new family. Without a raising of the standard of the culture of the individual working man and woman, there cannot be a new, higher type of family, for in this domain we can only, of course, speak of inner discipline and not of external compulsion. The force then of the inner discipline of the individual in the family is conditioned by the tenor of the inner life, the scope and value of the ties that unite husband and wife.
The physical preparations for the conditions of the new life and the new family, again, cannot fundamentally be separated from the general work of socialist construction. The workers’ state must become wealthier in order that it may be possible seriously to tackle the public education of children and the releasing of the family from the burden of the kitchen and the laundry. Socialization of family housekeeping and public education of children are unthinkable without a marked improvement in our economics as a whole. We need more socialist economic forms. Only under such conditions can we free the family from the functions and cares that now oppress and disintegrate it. Washing must be done by a public laundry, catering by a public restaurant, sewing by a public workshop. Children must be educated by good public teachers who have a real vocation for the work. Then the bond between husband and wife would be freed from everything external and accidental, and the one would cease to absorb the life of the other. Genuine equality would at last be established. The bond will depend on mutual attachment. And on that account particularly, it will acquire inner stability, not the same, of course, for everyone, but compulsory for no one.
Thus, the way to the new family is twofold: (a) the raising of the standard of culture and education of the working class and the individuals composing the class; (b) an improvement in the material conditions of the class organized by the state. The two processes are intimately connected with one another.
The above statements do not, of course, imply that at a given moment in material betterment the family of the future will instantly step into its rights. No. A certain advance towards the new family is possible even now. It is true that the state cannot as yet undertake either the education of children or the establishment of public kitchens that would be an improvement on the family kitchen, or the establishment of public laundries where the clothes would not be torn or stolen. But this does not mean that the more enterprising and progressive families cannot group themselves even now into collective house keeping units. Experiments of this kind must, of course, be made carefully; the technical equipment of the collective unit must answer to the interests and requirements of the group itself, and should give manifest advantages to every one of its members, even though they be modest at first.
“This task,” Comrade Semashko recently wrote of the necessity of reconstructing our family life,
is best performed practically; decrees and moralizing alone will have little effect. But an example, an illustration of a new form, will do more than a thousand excellent pamphlets. This practical propaganda is best conducted on the method surgeons in their practice call transplantation. When a big surface is bare of skin either as the result of wound or burn, and there is no hope that the skin will grow sufficiently to cover it, pieces of skin are cut off from healthy places of the body and attached in islets on the bare surface; these islets adhere and grow until the whole surface is covered with skin.
The same thing happens in practical propaganda. When one factory or works adopts communist forms, other factories will follow. [N. Semashko, The Dead Holds on to the Living, Izvestia, no.81, April 14, 1923]
The experience of such collective family housekeeping units representing the first, still very incomplete approximations to a communist way of life, should be carefully studied and given attentive thought. The combination of private initiative with support by the state power – above all, by the local soviets and economic bodies – should have priority. The building of new houses – and, after all, we are going to build houses! – must be regulated by the requirements of the family group communities. The first apparent and indisputable success in this direction, however slight and limited in extent, will inevitably arouse a desire in more widespread groups to organize their life on similar lines. For a thought-out scheme, initiated from above, the time is not yet ripe, either from the point of view of the material resources of the state or from that of the preparation of the proletariat itself. We can escape the deadlock at present only by the creation of model communities. The ground beneath our feet must be strengthened step by step; there must be no rushing too far ahead or lapsing into bureaucratic fanciful experiments. At a given moment, the state will be able, with the help of local soviets, cooperative units, and so on, to socialize the work done, to widen and deepen it In this way the human family, in the words of Engels, will “jump from the realm of necessity to the realm of freedom.”
Source: Marxist Internet Archive.