Current debates about the future of the family are often based on serious misconceptions about its past. Arguing that there is no biologically mandated or universally functional family form, Stephanie Coontz traces the complexity and variety of family arrangements in American history, from Native American kin groups to the emergence of the dominant middle-class family ideal in the 1890s.
Surveying and synthesizing a vast range of previous scholarship, as well as engaging more particular studies of family life from the seventeenth to the nineteenth centuries, Coontz offers a highly original account of the shifting structure and function of American families. Her account challenges standard interpretations of the early hegemony of middle-class privacy and “affective individualism,” pointing to the rich tradition of alternative family behaviors among various ethnic and socioeconomic groups in America, and arguing that even middle-class families went through several transformations in the course of the nineteenth centure.
The present dominant family form, grounded in close interpersonal relations and premised on domestic consumption of mass-produced household goods has arisen, Coontz argues, from a long and complex series of changing political and economic conjunctures, as well as from the destruction or incorporation of several alternative family systems. A clear conception of American capitalism’s combined and uneven development is therefore essential if we are to understand the history of the family as a key social and economic unit. Lucid and detailed, The Social Origins of Private Life is likely to become the standard history of its subject.
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Detail from c. 1920s Soviet poster for International Women's Day.
First published in 1973, and reissued as part of Verso's Radical Thinkers series, Women, Resistance and Revolution: A History of Women and Revolution in the Modern World — Sheila Rowbotham's first book-length study, a landmark in feminist history — reconstructs the often neglected feminist currents in the English, American, French, Russian, Chinese, Algerian, Cuban, Vietnamese revolutions, and within European socialist movements. "This is not a proper history of feminism and revolution," Rowbotham writes, "Such a story necessarily belongs to the future and will anyway be a collective creation. Instead I have tried to trace the fortunes of an idea. It is a very simple idea, but one with which we have lost touch, that the liberation of women necessitates the liberation of all human beings."
Continued from Part I.
Alexandra Kollontai became notorious as one of the defenders of sexual freedom. In fact her ideas were quite different from the "glass of water" theories described in novels like Without a Bird-Cherry Tree by P. Romanov, and The Dog’s Lane by Lev Gumilevsky. Instead she followed the tradition of the young Marx and Engels in The Origin of the Family in imagining that love would develop rather than disappear under communism:
"Frustrated by the fact that most texts on women treated 'the man's world' as the given and then simply asked where and how women fitted in," Stephanie Coontz writes, "I decided to undertake a survey of American gender roles: that was the starting point of the present book" — The Social Origins of Private Life: A History of American Families 1600–1900, published by Verso in 1988.
Unidentified African American soldier in Union uniform with wife and two daughters, c. 1863-65. via Wikimedia Commons.
As the focus of her research shifted from "woman's private sphere" to the family as a larger arena in which the public and private intersect, Coontz became more attentive to the diversity of household arrangements across time and space. "Stimulated by the burgeoning research into family history," she writes, "I began to look at the family as a culture's way of coordinating personal reproduction with social reproduction — as the socially sanctioned place where male and female reproductive activities condition and are conditioned by the other activities into which human beings enter as they perpetuate a particular kind of society, or try to construct a new one."