Feminists From The United States

"While organizing new members we preach to them to be independent, to lose their fears and openly express themselves and demand their rights; so here I am practicing what I am preaching and am openly expressing my views to you, Mr. President."

"The change in character of the workers in Southern California's garment industry struck me forcibly. Mexican women and girls were no longer in the majority, although some of the younger generation were still favored in certain factories. The working force in this region had been vastly augmented since 1936, because of the changing trends, and the manufacturers had taken on a great number of women from newly migrant families, largely American-born whites and Negroes, former tenant farmers who had gravitated to California from burned-out and wind-torn land East of the Rockies. Generally referred to as Dust-Bowlers, and made famous as Ma Joads through John Steinbeck's Grapes of Wrath, they had no conception of the meaning of unionism. Some had long been on county relief and WPA, with meager rations and were glad to work for any wage and to put in any number of hours."

"No pictures of pretty girls, baby kissing, trophy-giving for sports, banquets or the like can give our vast membership more aid and comfort (and goodness knows in these difficult times they need it badly) than the feeling that the elected leadership is honest, efficient and sincerely rendering a service for which they were placed in office."

"Jennie Matyas is recognized by the outside Labor and Education Movement, because she is a leader in her own rights, while countless others remain obscure through the good graces of the men whom they have helped into office."

"Fannia Cohn's service to our organization is only recognized by those on the outside who can dispassionately evaluate such unselfish efforts on the part of one person, for the cause of worker's education."

"Compulsory military training is conducive to waging wars rather than to the maintenance of peace."

"I was always considered a "shaigitz" when I was young and as a militant out-spoken trade-unionist during my activities in the labor movement, I am not afraid of telling the truth to you now."

"I, for one, favor a limited tenure of office to get new and dynamic forces to the forefront, to gain a stronger morale for the members."

"Our recent entrance into politics, which in my mind is the bane of the Union, has added more woes. Most of the paid officers and active members became politicians, calously [sic] neglecting the duties for which they were elected. Getting wages weekly by the union, a paid officer can abuse his duties more freely now than heretofore, the excuse-elections campaign."

"May I state at the out-set, that I always regarded the Hearst press as yellow, violently anti-labor and reactionary? In the course of my organizing activities in several parts of this country, the Hearst press consistently attacked us, blaming the ILG and its organizers for instigating strikes, causing people to lose their jobs, livelihoods, homes, etc. As last as 1936, the Hearst press, writing about the leadership of the CIO in the Roosevelt campaign attacked our ILG and its leadership, including yourself, as Communists. (I was given the distinction of being an Anarchist and a friend of Emma Goldman, an honor I shall never deny.) I recall that in 1927 a similar stunt was performed by Hearst in printing the story of the lives of Sacco-Vanzetti, who were electrocuted, the articles notwithstanding. The Hearst press has already been on the decline for several years because the awakened labor rank and file refused to be bull-dozed any longer. Today, the printing of your story in the classic Hearst sensational style, is simply giving his yellow, reactionary press a new lease on life, to say the least. I followed the articles and must admit that Mr. Joseph Mulvaney, the fellow who induced you to consent to his writing these stories, will be handsomely rewarded by Hearst, for the circulation will surely jump a score of thousands or more. do not know what objectives you aim to reach in consenting to be publicized in such a fashion, save one-to give the writer a chance to earn a living (is he at least a Union man?)"

"Children taking their place on the picket line occurred throughout modern Chicano labor history, as early as the 1930s. As an example, during the 1933 Los Angeles Dressmakers Strike, ILGWU representative Rose Pesotta organized 300 children in costume for an impromptu Halloween parade in front of the factories where their mothers were picketing."

"Fannia Cohn’s service to our organization is only recognized by those on the outside who can dispassionately evaluate such unselfish efforts on the part of one person for the cause of worker’s education. She remains a tragic figure amidst her own fellow workers…Were she a man it would have been entirely different."

"A member fears nowadays to express an honest opinion, in some locals, for fear of being hooted down or even losing a job."

"In the first two decades of the 20th century, the suffrage movement was infused with immigrant working-class women, in which Jewish women were very prominent. Their numbers–pouring into parades and suffrage organizations–were in the tens of thousands. The two most prominent Jewish immigrant suffrage leaders were Rose Schneiderman and Clara Lemlich. Both were heroines of the Triangle Shirt Waist strike [Uprising of the 20,000] and fire. Lemlich became a communist, Schneiderman a Roosevelt Democrat. They both linked suffrage to the legislative and economic concerns of wage-earning women."

"For centuries the human race searched for some formula, magic or scientific, to extend its life-span, to eliminate disease, to develop strong, enduring men and women. And after long striving yellow fever, tuberculosis, and other scourges were conquered and the average life was materially lengthened. But now all these gains have been set at naught. For scientists with drugged consciences have devised lethal weapons, designed not only to wipe out the manhood of this generation, but to destroy whole cities and whole nations. Robot bombing planes, the latest invention, coming seemingly from nowhere, wreak havoc among defenseless people. Hospitals no longer are spared. For a few years of promised full employment, human skill is lured into making such weapons to annihilate the flower of mankind."

"Those who call resistance to assimilation a luxury might do well to think about calling "sexual preference" a luxury, or reproductive rights, or access to education or creative expression. None of these is bread, but "Bread and Roses" was a demand voiced by Rose Schneiderman, a union organizer and a Jew. What are the roses? As Jews we need our peoplehood, our culture, history, languages, music, calendar, tradition, literature... We need these things because they are beautiful and ours, and because the point of struggle is not bare survival but lives full of possibility. But Rose Schneiderman's metaphor flounders. Our culture is not a rose, it is our backbone."

"Some young women found a focus for their lives in union work. Few became as totally immersed as Rose Schneiderman, who never married and discovered, when she became active in the union, "All of a sudden, I was not lonely any more.""

"On 11 January 1912, the Lawrence strike, also known as the Bread and Roses strike, broke out. Polish women working in cotton mills in New England noticed their pay had been reduced and stopped their looms, leaving the mill shouting "short pay!". Other workers, mostly women and girls, also walked out and within a week 20,000 were out. Despite savage repression they held out until mid-March and won all of their demands, which were also mirrored by other employers who wanted to avoid similar strikes. The popular name for the strike came from a line from a speech by socialist Rose Schneiderman: "The worker must have bread, but she must have roses, too", a demand which young girls inscribed on their banners in Lawrence."

"History knows her best for a 1912 speech in which she proclaimed, "The worker must have bread, but she must have roses, too," but that enduring turn of phrase only scratches the surface of Schneiderman's lifelong contributions to the cause of workers' rights. Another speech she gave in 1911, as the ashes of the Triangle smoldered behind her, laid bare her mission as an organizer. "Too much blood has been spilled," she said then. "I know from experience it is up to the working people to save themselves. And the only way is through a strong working-class movement.""

"The once radical Rose Schneiderman herself had become an established mover and shaker in the country's labor leadership. Appointments to New York's Minimum Wage Advisory Board and FDR's National Recovery Act (NRA) Labor Advisory Board were evidence of her mellowing politics, and Schneiderman also drew criticism from the long-running Communist paper the Daily Worker for being an "ally" of "the A. F. of L. machine." Schneiderman's close relationship with the Roosevelts and discomfort with the emerging radical movements that would define the 1930s political landscape were another factor. The ideological gap between different eras of the WTUL would lead to its eventual dissolution in 1949."

"Schneiderman had long pushed for cross-racial engagement in the laundry sector, recognizing the power in numbers and the symbolic advantage of a fully integrated labor effort."

"For the white man's papers I had given up my faith in the Great Spirit. For these same papers I had forgotten the healing in trees and brooks. On account of my mother's simple view of life, and my lack of any, I gave her up, also. I made no friends among the race of people I loathed. Like a slender tree, I had been uprooted from my mother, nature, and God. I was shorn of my branches, which had waved in sympathy and love for home and friends. The natural coat of bark which had protected my oversensitive nature was scraped off to the very quick."

"In this fashion many have passed idly through the Indian schools during the last decade, afterward to boast of their charity to the North American Indian. But few there are who have paused to question whether real life or long-lasting death lies beneath this semblance of civilization."

"These were my mother's pride,-my wild freedom and overflowing spirits. She taught me no fear save that of intruding myself upon others. ("Impressions of an Indian Childhood," chapter 1)"

"During the Progressive era, Native Americans also began to serve as public advocates for their people. A generation educated in white institutions had gained familiarity with the dominant culture and acquired the political skills needed to speak for themselves. Their goal was to undo the economic and political dependency that had resulted from late nineteenth-century Indian policy. Gertrude Simmons Bonnin was the leading woman in this first generation of modern Indian activists. Known by her Yankton Sioux name Zitkala-Ša, she advocated both preserving Native culture from destruction and securing full rights of citizenship for Native peoples. She became the secretary of the first secular national pan-Indian reform organization established by Native peoples, the Society of American Indians."

"It would be false to say that Zitkala-Ša launched an American Indian literary tradition, but it is possible, in examining the cameo of her life and literature, to say that she struggled toward a vision of wholeness in which the conflicting parts of her existence could be reconciled. That she did not fully succeed is evident in her work, which is a model of ambivalences, of oscillations between two diametrically opposed worlds, but is also a model of retrieved possibilities, a creative, human endeavor that stands at the beginning of many such endeavors eventually to culminate in the finely crafted work of contemporary American Indian writers."

"Gertrude Simmons Bonnin, also known by her Lakota name Zitkála-Šá, is one of the most widely written about women of SAI. Bonnin was a multitalented Native renaissance woman who wrote several books and was an accomplished musician (she wrote the first Native American opera, The Sundance Opera), teacher, editor, and political activist. Perhaps her greatest influence during the Progressive Era came through her leadership in the National Council of American Indians."

"We clasp the warm hand of friendship everywhere. From honest hearts and sincere lips we hear the hearty welcome and Godspeed."

"Today the Indian is pressed almost to the farther sea. Does that sea symbolize his death?"

"To take the life of a nation during the slow march of centuries seems not a lighter crime than to crush it instantly with one fatal blow."

"I'm careful about what I write. I don't want to hurt or alienate anyone, but I feel there are some things that have to be said. When Gertrude Bonnin Simmons wrote about the young Indian men who went to college, returned and sold out their own people, cheated elderly people off the land, I'm sure she was unpopular for speaking it, but she told the truth."

"It was next to impossible to leave the iron routine after the civilizing machine had once begun its day's buzzing; and as it was inbred in me to suffer in silence rather than to appeal to the ears of one whose open eyes could not see my pain, I have many times trudged in the day's harness heavy-footed, like a dumb sick brute. (V: IRON ROUTINE)"

"Dear Zitkala-Sa: I thank you for your book on Indian legends. I have read them with exquisite pleasure. Like all folk tales they mirror the child life of the world. There is in them a note of wild, strange music. You have translated them into our language in a way that will keep them alive in the hearts of men. They are so young, so fresh, so full of the odors of the virgin forest untrod by the foot of white man! The thoughts of your people seem dipped in the colors of the rainbow, palpitant with the play of winds, eerie with the thrill of a spirit-world unseen but felt and feared. Your tales of birds, beast, tree and spirit can not but hold captive the hearts of all children. They will kindle in their young minds that eternal wonder which creates poetry and keeps life fresh and eager."

"I felt the cold blades of the scissors against my neck, and heard them gnaw off one of my thick braids. Then I lost my spirit. Since the day I was taken from my mother I had suffered extreme indignities. People had stared at me. I had been tossed about in the air like a wooden puppet. And now my long hair was shingled like a coward's! In my anguish I moaned for my mother, but no one came to comfort me. Not a soul reasoned quietly with me, as my own mother used to do; for now I was only one of many little animals driven by a herder. (II: THE CUTTING OF MY LONG HAIR)"

"Let us develop our powers by thinking and acting for ourselves. That is the way we grow. We have been told organization is necessary to bring about results. We have been scattered to the four winds. Are we going to organize?"

"we must all work for this thing — that the American Indian must have a voice. He must say what is in him and by exchanging opinions, we are going to grow."

"Quick to string his bow for vengeance; ready to bury the hatchet or smoke the pipe of peace; never was he first to break a treaty or known to betray a friend with whom he had eaten salt."

"We must put our thoughts into practice every day in the most complex business matter, in the most simple home duty."

"my mother said to me. “You must learn the white man’s language so when you grow up you will talk for us and for the Indian and the white man will have a better understanding.” I said, “I will.” It has not always been easy, but I said, “I am going to do the best I can and then I am going to let the Great Spirit do the rest.”"

"The first time you stand up for right and it is refused you, shall you quit? Then you do not believe in it. We must continue speaking and claiming our human rights to live on this earth that God has made, so that we may think our thoughts and speak them — that we may have our part in the American life and be as any other human beings are."

"The invasion of his broad dominions by a paler race brought no dismay to the hospitable Indian. Samoset voiced the feeling of his people as he stood among the winter-weary Pilgrims and cried "Welcome, Englishmen." Nor did the Indian cling selfishly to his lands; willingly he divides with Roger Williams and with Penn, who pay him for his own. History bears record to no finer examples of fidelity. To Jesuit, to Quaker, to all who kept their faith with him, his loyalty never failed."

"Shall we think or shall somebody think for us? We are on this earth to think and do the best we can according to our light."

"our little ones — they are our future hope. Our children!"

"The greatest gift in life is consciousness. Not positions, not the dollar, but that the Almighty Spirit gives us life and we have a rational mind with which to see all the wonders of the universe."

"I would not forget that the pale-faced missionary and the hoodooed aborigine are both God's creatures, though small indeed their own conceptions of Infinite Love. A wee child toddling in a wonder world, I prefer to their dogma my excursions into the natural gardens where the voice of the Great Spirit is heard in the twittering of birds, the rippling of mighty waters, and the sweet breathing of flowers. Here, in a fleeting quiet, I am awakened by the fluttering robe of the Great Spirit. To my innermost consciousness the phenomenal universe is a royal' mantle, vibrating with His divine breath. Caught in its flowing fringes are the spangles and oscillating brilliants of sun, moon, and stars."

"Now we are meeting a civilization from a race that came from Europe. We have to meet it each day — there is no dodging, and it is not easy. It is going to take courage; it is going to test your strength. It is going to test your faith in the Greatest of All. It is going to be hard, but let us stand the test, true to the Indian blood. Let us do that. Let us teach our children to be proud of their Indian blood and to stand the test bravely."

"With the strong, happy sense that both great and small are so surely enfolded in His magnitude that, without a miss, each has his allotted individual ground of opportunities, I am buoyant with good nature."

"Use the words that come to you, that which is in the heart and mind."

"Unfortunately civilization is not an unmixed blessing. Vices begin to creep into his life and deepen the Red Man's degradation. He learns to crave the European liquid fire. Broken treaties shake his faith in the newcomers. Continued aggressions goad him to desperation. The White Man's bullet decimates his tribes and drives him from his home."

"Finally resuming the chair at my desk I feel in keen sympathy with my fellow-creatures, for I seem to see clearly again that all are akin. The racial lines, which once were bitterly real, now serve nothing more than marking out a living mosaic of human beings. And even here men of the same color are like the ivory keys of one instrument where each resembles all the rest, yet varies from them in pitch and quality of voice. And those creatures who are for a time mere echoes of another's note are not unlike the fable of the thin sick man whose distorted shadow, dressed like a real creature, came to the old master to make him follow as a shadow. Thus with a compassion for all echoes in human guise, I greet the solemn-faced "native preacher" whom I find awaiting me. I listen with respect for God's creature, though he mouth most strangely the jangling phrases of a bigoted creed."