Infidel Feminism Secularism Religion and Women S Emancipation England 1830 1914 Laura Schwarz PDF Download
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The expansion of research into the history of women and gender since the 1970s
has changed the face of history. Using the insights of feminist theory and of
historians of women, gender historians have explored the configuration in the
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tigated the history of sexuality and family relations, and analysed ideas and
ideals of masculinity and femininity. Yet gender history has not abandoned the
original, inspirational project of women’s history: to recover and reveal the lived
experience of women in the past and the present.
The series Gender in History provides a forum for these developments.
Its historical coverage extends from the medieval to the modern periods, and
its geographical scope encompasses not only Europe and North America but
all corners of the globe. The series aims to investigate the social and cultural
constructions of gender in historical sources, as well as the gendering of histor-
ical discourse itself. It embraces both detailed case studies of specific regions
or periods, and broader treatments of major themes. Gender in History titles
are designed to meet the needs of both scholars and students working in this
dynamic area of historical research.
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INFIDEL FEMINISM
I F L FEM
SECULARISM, N SM
RELIGION AND
WOMEN’S EMANCIPATION,
ENGLAND
LA I M R 1830–1914
IG ON
G Laura
• N Schwartz
3 •
The right of Laura Schwartz to be identified as the author of this work has been asserted
by her in accordance with the Copyright, Designs and Patents Act 1988.
The publisher has no responsibility for the persistence or accuracy of URLs for any external or third-
party internet websites referred to in this book, and does not guarantee that any content on such
websites is, or will remain, accurate or appropriate.
Contents
Introduction 1
1 Freethinking feminists: women in the Freethought movement 41
2 Counter-conversion: Freethinking feminists and the
renunciation of religion 73
3 Preachers of truth: women’s activism in the
Secularist movement 101
4 Infidel feminism: feminism in the Freethought movement 129
5 Freethinking feminists and the women’s movement 154
6 Freethought and Free Love? Marriage, birth control and
sexual morality 178
Conclusion 217
• v •
Figures
• vi •
Acknowledgements
I should like to thank the University of East London and the Arts and
Humanities Research Council, for funding the PhD thesis upon which
this book is based, and St Hugh’s College, University of Oxford for the
Career Development Fellowship which made it possible to transform it
into a monograph. I am also very grateful to Kate Hodgkin and Maggie
Humm, for reading and commenting on many early drafts; Anna Davin,
Cath Fletcher and Jane Garnett, for their thoughts and encouragement;
Kathryn Gleadle, Deborah Lavin, Phyllis Mack, Janette Martin, Helen
Rogers, Marie Terrier, Will Van Reyk and Maureen Wright, for sharing
their work in progress with me; and to Jane Miller, for kindly letting me
to look at the Collet family papers. The History of Feminism Network
provided a crucial intellectual forum throughout the research, so my
special thanks to Madisson Brown, Marc Calvini Lefebvre, Esme Cleall,
Erin Cullen, Daniel Grey, Angela Grainger and Naomi Hetherington
for being such good friends and colleagues. One of my greatest debts is
to my supervisor, Barbara Taylor, who was endlessly generous with her
time, her advice, her support and her ideas. I was also lucky to have as
examiners Lucy Bland and David Nash, whose insight and encourage-
ment enabled my first venture into the twentieth century.
Infidel Feminism was originally conceived amidst protests against
the Iraq war and the intense discussions on religion and gender that it
generated. The book was finally completed in a moment of fundamental
transformation in (and potential decimation of) Higher Education
in Britain. Such events inevitably informed the questions this book
asks about what it means to be a political actor, a feminist subject and
a producer of knowledge. They also changed the kinds of relationships
that could be expected to be forged during a period of research, so that
staff at the Women’s Library also became friends on a picket line, while
the Bishopsgate Institute offered not only a wonderful archive but also
much-needed space for collectives to meet and organise. A different kind
of thanks should therefore go to Indy Bhullar, Gail Cameron and Dianne
Shepherd at the WL and especially to Stefan Dickers at the BI. This book is
dedicated with love to all those involved in Feminist Fightback, XTalk and
The Paper, who taught me that reading and writing is best done together.
laura schwartz
London, 2011
• vii •
Introduction
I
n the spring of 1869 Mrs Harriet Law climbed onto a platform in
Newcastle upon Tyne to defend Eve’s rebellion against God. Law
informed her audience that, instead of ‘cursing’ our Biblical mother
for bringing about the Fall of Mankind, she in fact deserved our ‘rever-
ence’. For Eve’s ‘partaking of the forbidden fruit’ had brought knowledge
into the world against the will of an authoritarian God.1 For Harriet
Law, Eve’s refusal to remain in ignorance was inspiration for a growing
number of Victorian women, who, like Law herself, had rejected the
authority of religion as part of their struggle for emancipation. Law’s
deliberately provocative speech was typical of a longstanding tradition of
‘Freethinking feminists’ who combined their campaigning for women’s
rights with a militant and antagonistic renunciation of Christianity. Such
women often proudly referred themselves ‘infidels’ – reclaiming a title
initially employed as a term of abuse by their Christian opponents. Such
a name implied a refusal of faith and a betrayal of God’s law – acts which
Freethinking feminists believed to be essential to ending the subjuga-
tion of their sex.2 For them, religion, particularly Christianity, was the
primary cause of women’s oppression.
The question of ‘religion’ versus ‘secularism’ and which offers a better
guarantee of women’s rights has a long history. As currently discussed by
twenty-first-century feminists, religious leaders and world governments
such concerns are, of course, the product of a post-9/11 world, but they are
far from being new. In fact, the issue of women’s rights was integral to the
creation of modern definitions of ‘religion’ and ‘secularism’ in the nine-
teenth and early twentieth centuries, when feminists and anti-feminists,
Christians and Freethinkers battled over who had women’s best interests
at heart. Such contests were fundamental to the development of femi-
nist thought in England, but have been almost entirely passed over in
the historiography of the women’s movement. This book examines these
• 1 •
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