In Women and Economics (1898), Charlotte Perkins Gilman argued against kitchens in homes–and with them, the housework involved–as a way to free women from the domestic sphere:
Take the kitchens out of the houses, and you leave rooms which are open to any form of arrangement and extension; and the occupancy of them does not mean “housekeeping.” In such living, personal character and taste would flower as never before; the home of each individual would be at last a true personal expression; and the union of individuals in marriage would not compel the jumbling together of all the external machinery of their lives,–a process in which much of the delicacy and freshness of love, to say nothing of the power of mutual rest and refreshment, is constantly lost. The sense of lifelong freedom and self-respect and of the peace and permanence of one’s own home will do much to purify and uplift the personal relations of life, and more to strengthen and extend the social relations. The individual will learn to feel himself an integral part of the social structure, in close, direct, permanent connection with the needs and uses of society.
This is especially needed for women, who are generally considered, and who consider themselves, mere fractions of families, and incapable of any wholesome life of their own. The knowledge that peace and comfort may be theirs for life, even if they do not marry,–and may be still theirs for life, even if they do,–will develope a serenity and strength in women most beneficial to them and to the world. It is a glaring proof of the insufficient and irritating character of our existing form of marriage that women must be forced to it by the need of food and clothes, and men by the need of cooks and housekeepers. We are absurdly afraid that, if men or women can meet these needs of life by other means, they will cheerfully renounce the marriage relation. And yet we sing adoringly of the power of love!
In reality, we may hope that the most valuable effect of this change in the basis of living will be the cleansing of love and marriage from this base admixture of pecuniary interest and creature comfort, and that men and women , eternally drawn together by the deepest force in nature, will be able at last to meet on a plane of pure and perfect love. We shame our own ideals, our deepest instincts, our highest knowledge, by this gross assumption that the noblest race on earth will not mate, or, at least, not mate monogamously, unless bought and bribed through the common animal necessities of food and shelter, and chained by law and custom.
What do we think of this?
