Recent studies of American literature have revealed Louisa May Alcott as a more significant figure, as her perception of the Civil War has shaped our understanding of her talents as a writer and as a philosopher. Her republished works have greatly contributed to cultural, philosophical, and literary studies. In particular, Madeleine B. Sterne’s L. M. Alcott: signature of reform is one of the aspects providing our vision of the writer. The book is a collection of experts of Alcott’s writing, both non-fiction and fiction, that discloses the novelist’s sincere commitment to the reforms introduced to America from the 1830s up to the 1880s. In our discussion, we will focus on three specific reforms, the way they are perceived by Alcott, and compare them with other writings, namely, the analysis of domestic reform, educational issues, and feministic issues. It is also worth mentioning that Alcott’s writings are saturated with gender views on the problem as well due to the rise of feministic movements.
The domestic reforms of the nineteenth century presuppose the introduction of conservative spirits where the priority is given to a healthy way of style. Hence, this lifestyle is associated with nobility and decency. This epoch also introduces the principles which will “prove a safe guide to any woman of common sense…” (Beecher and Beecher p. 21). Excessive concern with health gave rise to the introduction of different scholarly articles and experiments on animals that investigated useful components the food contains. Like in the food reform, the main logo of drink reform was “total abstinence” (Beecher and Beecher 23). The same is observed in clothing that was also subjected to healthy norms so that “no stiff bone allowed to press in front, and the jacket should be so loose that a full breath can be inspired with ease” (Beecher and Beecher 25).
However, Alcott has a completely different view on domestic reform thus criticizing this “total abstinence” in food, drink, and clothes. She argues that the food turns out into fashion, so that fashion dictates what should be consumed and what is forbidden. In her fictional writing on food, the novelist describes a classical picture of morning eating where the traditional course was oatmeal, since “You are not a true Scotchwoman if you don’t like the ‘Parrish” (Alcott 27). As it can be viewed, Alcott rejects everything that contradicted natural law. People should take care of righteous food consumption and demonstrate a spiritually and physically healthy way of life. In her essay, Alcott believes that women should be able to cook themselves to demonstrate their domestic skills. The purity and integrity with nature are observed in consuming different kinds of drinks so that everything that is considered unhealthy should be excluded from a daily meal. Alcott’s drink philosophy agrees with the introduced reform, as she believes that alcohol makes men “…waste their money, neglect their families, break their wives’ hearts, and set an example to their children” (Alcott 31). Alcott’s reflections on clothing reveal her striving the old fashion and simplicity and giving priority to the inner world over appearance. In her essay on the dress, she writes, “…good old fashion of simplicity made the plain gowns pretty, and the grace of unconsciousness beautified their little wearer” (Alcott 33). According to the writer, the orthodox view on a woman’s clothing should be harmonious with her mood and behavior; it is also a sign of a decent upbringing. The nineteenth-century dress should interpret individual taste and character.
The concept to “feel right, to think righty, and act righty” was also pursued in the scope of the educational reform (Peaboy 59). Being in the constant search of absolute moral norms, the English people were more focused on spiritual and ethical values. The above cannot but present the Bible as the main nurture for children and adults; the religious issues, therefore, came to the forth. However, strict rules and severe obedience are hardly accepted by children, which resulted in cruel punishments. Hence, absolute obedience and persistence are the main pillars of a successful education. In Alcott’s opinion, the main problem of education reform consists in approaches to the learning process. In her essay Eight Cousins, she mentions, “It is the fault of most American schools, and the poor little heads will go on aching till we learn better” (Alcott 70). His vision of education does not confine to books and school attending; Alcott is more concerned with provoking the desire of children to enrich their knowledge about the world. Her pedagogical philosophy also presupposes the introduction of a natural way of thinking. Again, her outlook on the learning process is connected with female education.
The problem of love and male-female relations was also the greatest concern of nineteenth-century society. Hence, marriage is not perceived as a relationship bound with love but with obligations and traditions. Still, the relations revealed in William Alcott’s essay, The Young Wife, are saturated with the themes of gender inequality. Therefore, the reforms in life are directed at the manifestation of moral excellence and purity of relations. The noble feelings of sacrifice and unselfish love were of great value so that “it [was] more blessed to give than to receive” (Alcott 1838 159). The writing also presents the co-called “general rule” in relations between a man and a woman “Do everything for your husband which your strength and a due regard to your health will admit” (Alcott 1838 159). The same image of a nineteenth-century woman is presented in Fuller’s essay that states, “no married woman can represent the female world, for she belongs to her husband” (161).
The above problem of gender inequality provokes Alcott’s feministic views on the stereotypes established in her time that confine a woman’s world to a “little society” (Alcott 162). Unlike men, a woman should strictly observe all the moral and ethical norms, learn languages and behave properly. She also despises marriage as the main means of gaining acknowledgment in society. The natural and physical law, hence also spread on male-female relationships. Instead, Alcott advocates a woman’s right to reveal veritable feelings and moral preferences but to disguise by the marriage and a man’s dominance.
The reforms introduced in the nineteenth century were confined to several general principles, namely, total abstinence, aspiration to the origins of human nature, simplicity, and purity. All these principles were directed at the improvement of people’s physical and moral perception of the world. In essays, Alcott reveals her disagreement with some of the above-mentioned rules thus ascertain that excessive conservatism contradicts the natural sense of life. Her writings also accentuate the problem of gender inequality where a woman is considerably limited in her desires and opportunities.
Works Cited
Alcott, William Andrus. “The Young Wife”. L. M. Alcott signature of reform. US: UPNE, 2002. 157-160. Print
Beecher, Catharine, and Beecher Harriet. “The American Woman’s Home” L. M. Alcott signature of reform. US: UPNE, 2002. 21-26. Print
Fuller, Margaret. “Woman in the Nineteenth Century”. L. M. Alcott signature of reform. US: UPNE, 2002. 161-197. Print.
Peabody, Elizabeth Palmer. “Records of Mr. Alcott’s School” L. M. Alcott signature of reform. US: UPNE, 2002. 57-58. Print
Stern, Madeleine B., and Alcott Louisa May. L. M. Alcott signature of reform. US: UPNE, 2002.