The Formation of Identity
The late 1800’s brought an end to the Victorian age. Many women tried to hold fast. As an example, the Woman’s Commonwealth of Belton tried to clutch the Victorian era styles from change due to their practice of celibacy. While difficult to determine their true purpose of practicing celibacy considering the detrimental effects it had on the commune, these“Sanctified Sisters” considered celibacy a statement of self-identity beyond its religious symbol. The Woman’s Commonwealth took a vow of celibacy not only to support its religion, but as liberation from the patriarchy of the Victorian Age.
Gender often became the center of cultural issues because of religious doctrine. The conflict lies between the role of man and woman, with a strong sense of male priority, as taught in the Bible. This male dominance stems from Colossians 3:18 pronouncing “Wives, submit to your husbands, as fitting in the Lord,” and Timothy 2:12 “I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet.” Also, in Genesis, the Lord tells Eve that her childbearing will be painful and “Your desire shall be for your husband, and he shall rule over you.” The messages conveyed in these passages are the building blocks of traditional family roles.
While religion limited women in many aspects, some found it as a form of power. Women involved in religious activities continued their commitment to cultural gender-appropriate values. This freedom and power did not dismiss their obligations to their reproductive and domestic roles. It allowed women to gather for a common cause, often for missionary work which in turn led to social reform.[1]Women found a purpose outside the home. By the late 1800’s, the traditional female role began to change with the Women’s Suffrage Movement and proved effective considering accomplishments such as the changes made to voting rights in several states during this time.[2]
The book of Corinthians in the Bible asserts many warnings against sexual immoralities and marriage. The verses speak about man and woman remaining unmarried so they may focus on the affairs of the Lord, but once they become married, their interests are divided between the world, the spouse, and the Lord. Celibacy in the Bible shows a form of ultimate devotion to the Lord, making it a common practice in religion for both men and women. The Woman’s Commonwealth practiced celibacy faithfully, but not without consequence.
Martha McWirter and most women of the Commonwealth were married with a family. When they became “sanctified,” a vow of celibacy followed. McWhirter and the sisters of the commune practiced celibacy as a means of sanctification, meaning purification of the body and soul. Husbands were not sanctified, causing all sexual relations to cease. Controversy from outside the commune surrounding the obligations of marriage and the unconventional celibacy of the women come from passages in the Bible asserting that the wife’s body belongs to the husband, and the husband's body to his wife.[3]Husbands of the Sanctified Sisters protested heavily against their celibate commune and sexual deprivation became an argument brought into divorce court against many of the women.[4] One also argued that it destroyed the nuclear
family because it took women from their domestic and child-rearing responsibilities. Oftentimes husbands withdrew support.
Unsurprisingly further reaction came from the surrounding population. The women of the commune shared close intimate attachments with one another quite naturally, which began as useful and innocent until the turn of the twentieth century. It was now considered unnatural and perverted. One of the first physicians to connect female intimacy with lesbianism was Richard Von Kraft-Ebbing. Sexual liberals such as Havelock Ellis negatively viewed communal independence, calling it a selfish feminism. Because women and men around them became fearful of such judgments leading into lesbianism, the women grew apart.[5]
With pressure from outside influence, the commune became even more restricted internally. Within the commune, relationships between the women were reduced to strict friendships, even between mother and daughter in attempt to avoid further victimization by the public in regard to sexuality. The severity of the policies came to the point that sexual dreams were considered dangerous, the daughter’s maturation was virtually ignored, and every type of sexual identification, such as
recognizing the maternal body, was discouraged. This put a strain on the mother-daughter relationship in more than one way. A daughter could not relate to her mother considering her teachings were contradictory. A mother taught her
daughter that she should love her mother, but not do the things she did to receive her daughter. A daughter could almost gather this as a rejection of her own being in her mother’s eyes. Also, with a “friend” based relationship, a natural mother-daughter bond could not be formed. While the daughters watched the world around them freely associate with heterosexuality and marriage, they began to recognize the sexual power held over them. As a result, there were at least five daughters that ran off with men to escape the commune. [6]
Considering the criticism of the celibate commune, it is difficult for an outsider to understand the Commonwealth’s reasoning for adopting an excessive practice. The commune, in religious context, held firmly to its celibacy. Looking further into their cause, celibacy actually left room for relationships to grow spiritually between men and women. Removing all physical aspects of relationships meant the women could focus primarily on prayer and spiritual bonding.
Men were not in accordance with stringently spiritual relationships without its physicality. This brings up the most important facet of celibacy within the commune. It was an effective way to relay the message of self-control. During this time period, women faced a society that allowed for only a limited amount of control, even over their own bodies. Their place was in the home with the children. The commune in general and their actions gave way to a new sense of control in the
community. The celibacy not only supported their religious beliefs, but also gave them complete control over their body and cultural obligations to child-bearing.
The late 1800’s began the end of the Victorian Era, and made way for social reform. Women began their battle for certain
liberties to create equality between man and woman. Women in a traditional insight were not equal to men. It limited their role to child-rearing and domestic responsibilities. It left the husband as complete head of the household. Acting within the circle of their religion, the women were able to grasp different skills, gather peacefully amongst each other, and
fulfill missionary work.
The Woman’s Commonwealth took advantage of this aspect of religion and created a communistic, celibate commune. Reviewing the Biblical admonition for celibacy, it states the importance of remaining unmarried for the purpose of devotion to the Lord. The Commonwealth experienced numerous reactions, both negative and positive toward their celibacy vows. The negative often came from the “unsanctified” family that they often left behind. It often led to divorce and single-parented children. Yet the sisters also became productive members to the economics of the town.
The commune was a powerful way to move toward greater independence of women. Although practices were radical within the commune and psychologically controversial, the impact the women made only contributed to the feministic movement of the time. The principles of the commune rebelled against traditional values. They became their own voice and no longer obeyed their husbands. The commune proved that they could financially support themselves and handle situations which they were not traditionally offered such as dealing with finances, real estate, and business. The women of Belton created liberation from the hierarchal system that had been in tact for generations.
Endnotes:
[1] Sally Kitch, Chaste Liberation: Celibacy and Female Cultural Status (Urbana: University of Illinois Press, 1993), 42.
[2] Ellen Carol Dubois, Feminism and Suffrage: The Emergence of an Independent Women’s Movement in America, 1848-1869,(Cornell University Press, 1978)
[3] 1 Corinthians 7:4 (New Revised Standard Version)
[4] Sally Kitch, Chaste Liberation: Celibacy and Female Cultural Status (Urbana: University of Illinois Press, 1993), 64.
[5] Sally Kitch, This Strange Society of Women: Reading the Letters and Lives of the Women’s Commonwealth, (Columbus: Ohio State University Press, 1993), pp.320-321.
[6]Sally Kitch, This Strange Society of Women: Reading the Letters and Lives of the Women’s Commonwealth, (Columbus: Ohio State University Press, 1993), 323-324
Gender often became the center of cultural issues because of religious doctrine. The conflict lies between the role of man and woman, with a strong sense of male priority, as taught in the Bible. This male dominance stems from Colossians 3:18 pronouncing “Wives, submit to your husbands, as fitting in the Lord,” and Timothy 2:12 “I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet.” Also, in Genesis, the Lord tells Eve that her childbearing will be painful and “Your desire shall be for your husband, and he shall rule over you.” The messages conveyed in these passages are the building blocks of traditional family roles.
While religion limited women in many aspects, some found it as a form of power. Women involved in religious activities continued their commitment to cultural gender-appropriate values. This freedom and power did not dismiss their obligations to their reproductive and domestic roles. It allowed women to gather for a common cause, often for missionary work which in turn led to social reform.[1]Women found a purpose outside the home. By the late 1800’s, the traditional female role began to change with the Women’s Suffrage Movement and proved effective considering accomplishments such as the changes made to voting rights in several states during this time.[2]
The book of Corinthians in the Bible asserts many warnings against sexual immoralities and marriage. The verses speak about man and woman remaining unmarried so they may focus on the affairs of the Lord, but once they become married, their interests are divided between the world, the spouse, and the Lord. Celibacy in the Bible shows a form of ultimate devotion to the Lord, making it a common practice in religion for both men and women. The Woman’s Commonwealth practiced celibacy faithfully, but not without consequence.
Martha McWirter and most women of the Commonwealth were married with a family. When they became “sanctified,” a vow of celibacy followed. McWhirter and the sisters of the commune practiced celibacy as a means of sanctification, meaning purification of the body and soul. Husbands were not sanctified, causing all sexual relations to cease. Controversy from outside the commune surrounding the obligations of marriage and the unconventional celibacy of the women come from passages in the Bible asserting that the wife’s body belongs to the husband, and the husband's body to his wife.[3]Husbands of the Sanctified Sisters protested heavily against their celibate commune and sexual deprivation became an argument brought into divorce court against many of the women.[4] One also argued that it destroyed the nuclear
family because it took women from their domestic and child-rearing responsibilities. Oftentimes husbands withdrew support.
Unsurprisingly further reaction came from the surrounding population. The women of the commune shared close intimate attachments with one another quite naturally, which began as useful and innocent until the turn of the twentieth century. It was now considered unnatural and perverted. One of the first physicians to connect female intimacy with lesbianism was Richard Von Kraft-Ebbing. Sexual liberals such as Havelock Ellis negatively viewed communal independence, calling it a selfish feminism. Because women and men around them became fearful of such judgments leading into lesbianism, the women grew apart.[5]
With pressure from outside influence, the commune became even more restricted internally. Within the commune, relationships between the women were reduced to strict friendships, even between mother and daughter in attempt to avoid further victimization by the public in regard to sexuality. The severity of the policies came to the point that sexual dreams were considered dangerous, the daughter’s maturation was virtually ignored, and every type of sexual identification, such as
recognizing the maternal body, was discouraged. This put a strain on the mother-daughter relationship in more than one way. A daughter could not relate to her mother considering her teachings were contradictory. A mother taught her
daughter that she should love her mother, but not do the things she did to receive her daughter. A daughter could almost gather this as a rejection of her own being in her mother’s eyes. Also, with a “friend” based relationship, a natural mother-daughter bond could not be formed. While the daughters watched the world around them freely associate with heterosexuality and marriage, they began to recognize the sexual power held over them. As a result, there were at least five daughters that ran off with men to escape the commune. [6]
Considering the criticism of the celibate commune, it is difficult for an outsider to understand the Commonwealth’s reasoning for adopting an excessive practice. The commune, in religious context, held firmly to its celibacy. Looking further into their cause, celibacy actually left room for relationships to grow spiritually between men and women. Removing all physical aspects of relationships meant the women could focus primarily on prayer and spiritual bonding.
Men were not in accordance with stringently spiritual relationships without its physicality. This brings up the most important facet of celibacy within the commune. It was an effective way to relay the message of self-control. During this time period, women faced a society that allowed for only a limited amount of control, even over their own bodies. Their place was in the home with the children. The commune in general and their actions gave way to a new sense of control in the
community. The celibacy not only supported their religious beliefs, but also gave them complete control over their body and cultural obligations to child-bearing.
The late 1800’s began the end of the Victorian Era, and made way for social reform. Women began their battle for certain
liberties to create equality between man and woman. Women in a traditional insight were not equal to men. It limited their role to child-rearing and domestic responsibilities. It left the husband as complete head of the household. Acting within the circle of their religion, the women were able to grasp different skills, gather peacefully amongst each other, and
fulfill missionary work.
The Woman’s Commonwealth took advantage of this aspect of religion and created a communistic, celibate commune. Reviewing the Biblical admonition for celibacy, it states the importance of remaining unmarried for the purpose of devotion to the Lord. The Commonwealth experienced numerous reactions, both negative and positive toward their celibacy vows. The negative often came from the “unsanctified” family that they often left behind. It often led to divorce and single-parented children. Yet the sisters also became productive members to the economics of the town.
The commune was a powerful way to move toward greater independence of women. Although practices were radical within the commune and psychologically controversial, the impact the women made only contributed to the feministic movement of the time. The principles of the commune rebelled against traditional values. They became their own voice and no longer obeyed their husbands. The commune proved that they could financially support themselves and handle situations which they were not traditionally offered such as dealing with finances, real estate, and business. The women of Belton created liberation from the hierarchal system that had been in tact for generations.
Endnotes:
[1] Sally Kitch, Chaste Liberation: Celibacy and Female Cultural Status (Urbana: University of Illinois Press, 1993), 42.
[2] Ellen Carol Dubois, Feminism and Suffrage: The Emergence of an Independent Women’s Movement in America, 1848-1869,(Cornell University Press, 1978)
[3] 1 Corinthians 7:4 (New Revised Standard Version)
[4] Sally Kitch, Chaste Liberation: Celibacy and Female Cultural Status (Urbana: University of Illinois Press, 1993), 64.
[5] Sally Kitch, This Strange Society of Women: Reading the Letters and Lives of the Women’s Commonwealth, (Columbus: Ohio State University Press, 1993), pp.320-321.
[6]Sally Kitch, This Strange Society of Women: Reading the Letters and Lives of the Women’s Commonwealth, (Columbus: Ohio State University Press, 1993), 323-324