F-Bomb Field Trip: U.S. Army Women’s Museum in Fort Lee, Virginia

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Two statues guard the entrance of the U.S. Army Women’s Museum at Fort Lee, Virginia: Pallas Athena, the Greek goddess responsible for wisdom and war, and a female American soldier, the personification of those attributes. The USAWM was originally part of Fort McClellan, Alabama, but moved to Virginia after the base closed in 1999. It opened at Fort Lee in 2001, but it was only five years ago that the museum became the first American military installation to display a statue of a female soldier. This timeline parallels women’s fight to both participate in the U.S. military and be recognized for their participation. The museum does a very good job at establishing the fact that women have always been involved in American wars; it was official recognition of their contributions that trailed behind.

The museum begins and ends with a large tree adorned with replicas of dog tags left behind by fallen female soldiers. One electronic exhibit allows the visitor to select the names of individual soldiers and pull up their pictures and a short biography and service record. Sacrifice is key to the USAWM: from the “unofficial” soldiers in the Revolutionary and Civil Wars to the WACs of WWII and combat soldiers of Desert Storm and following, female sacrifice was essential to American military success.

As described on its website, the USAWM is a “repository of artifacts and archives,” but also “an educational institution.” The curators have done a fantastic job integrating elements that will keep younger visitors interested and entertained. A theater in a small alcove explains the role of Walt Disney animation in the war effort and shows several WWII-era Donald Duck cartoons produced during the time. There is also an area that allows children to try on the various caps/head gear, uniform pieces, and arms mentioned and depicted in the exhibits. Kids can also take home free coloring pages as a souvenir.

The USWM is also an important resource for historians and researchers. Appointments to view the archives or explore their service member oral histories can be made on the museum website. The archive holds over 1.5 million documents, including books, photographs, scrapbooks, correspondence, and other formats. The museum also allows visitors to take home copies of the U.S. Army Center for Military History’s books on the Women’s Army Corps (WACs) by historians Bettie J. Morden and Mattie E. Treadwell. As military history has long been the domain of men, finding sources about military women written by military women is refreshing to say the least. Morden’s and Treadwell’s works would be extremely useful to students and researchers interested in investigating female participation in the army from 1942 to 1978. Treadwell’s Special Studies text provides additional information on mid-century American interpretations of gender and war and reflects on how these interpretations shaped what military women were and were not allowed to do during wartime.

The U.S. Army Women’s Museum is easy to overlook, but well worth a visit. At the time of our visit (March 1, 2018), several exhibits were under construction, including redesign of a gallery and an expansion of one area. I’m definitely planning a return visit to see the new pieces and check out the U.S. Army Quartermaster Museum next door.

kms

The United States Army Women’s Museum / 2100 Avenue A / Fort Lee, Virginia / www.awm.lee.army.mil / 804-734-4327 / Tues. through Sat., 1000-1700

Today in Women’s History: The U.S. Supreme Court Rules the 19th Amendment Constitutional

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“The right of citizens of the United States to vote shall not be denied or abridged by the United States or by any State on account of sex. Congress shall have power to enforce this article by appropriate legislation.”

The U.S. Constitution is, and is intended to be, a living document, but that does not mean changes are easy. Constitutional amendments are hard-fought and hard-won. The debates they spur often inspire strange political alliances. The long fight for female suffrage is the story you know, but the woman’s suffrage movement’s awkward alliance against the 15th amendment is not widely publicized (for obvious reasons).

The 19th amendment to the Constitution, ensuring “(t)he right of citizens of the United States to vote shall not be denied or abridged by the United States or by any State on account of sex,” was ratified in 1920. The amendment was the result of an over eighty-year battle for women’s rights in the United States. The 1848 Seneca Falls Convention laid out the women’s movement’s battle strategies and goals, but the changing political landscape would often thwart the suffragettes’ plans.

The Civil War divided the nation; Reconstruction would end up dividing the woman’s rights movement. The proposed 15th amendment stated suffrage “shall not be denied…on account of race.” This gave white and non-white men the right to vote, but as it did not specify suffrage could not be denied based on sex, women were again denied the right. Woman’s rights leaders Elizabeth Cady Stanton and Susan B. Anthony bristled at the idea and withdrew their political support for the amendment. “If that word ‘male’ be inserted,” wrote Stanton, “it will take us at least a century to get it out.”[1]

“That word” was not included, but the implication was enough to bar women from voting. The women’s movement split into two groups: Anthony and Stanton formed the National Woman Suffrage Association (NWSA), while Lucy Stone and others who supported the ratification of the 15th amendment formed the American Woman Suffrage Association (NWSA). Disagreements over ideology and methodology hampered the movement’s efficiency and its ability to present a united message regarding woman’s rights. Further complicating matters, some groups interpreted the NWSA’s anti-15th amendment stance as evidence of racism within the movement. Though the NWSA’s connection to groups that supported racial discrimination was tenuous at best, it impacted their image and message. It was not a particularly effective way to court the thousands of African-American women who also wanted civil rights as American citizens, to say the least.

As is often the case, an American war was the ultimate impetus to bringing about American social change. Women’s contributions in mobilization for World War I finally convinced male leaders and politicians that women’s participation could not be ignored. Anyone who gave so much for their country, and made do with so little, deserved the civil rights too long denied them. (Of course, women’s protests and other forms of mobilization for suffrage also forced politicians’ hands.) “I regard the concurrence of the Senate in the constitutional amendment proposing the extension of the suffrage to women as vitally essential to the successful prosecution of the great war of humanity in which we are engaged,” said President Woodrow Wilson in an address to Congress in 1918.[2] Congress agreed, passing the 19th amendment in 1919. It was ratified the following year.

The final challenge to the amendment’s constitutionality came in the 1922 Supreme Court case, Leser v. Garnett. In the original case, lawyer Oscar Leser sued to have two women removed from Maryland voting rolls, saying women did not have the right to vote in Maryland because the state had not ratified the 19th amendment. Chief Justice Louis Brandeis ruled women’s suffrage applied to all American women regardless of whether or not their state ratified the amendment (approved women’s right to vote). Ratifying the amendment put the law in the books, but the 1922 decision in Leser v. Garrett ensured it was a law that women could use.

kms

[1] Elizabeth Cady Stanton quoted in Akhil Reed Amar, America’s Constitution: A Biography (New York: Random House, 2005), 394.

[2] Woodrow Wilson quoted in “Women’s Suffrage and WWI,” National Park Service, Accessed February 27, 2018, https://www.nps.gov/articles/womens-suffrage-wwi.htm.

Midwife of the Revolution: Jenny von Westphalen Marx

February 25, 2018February 25, 2018 ~ katemschaefer ~ Leave a comment

February 21 was the 170^th anniversary of Karl Marx’s and Friedrich Engels’ magnum opus, Manifest der Kommunistischen Partei, commonly known as The Communist Manifesto. This controversial work was built on a controversial philosophy: end distinctions between social classes; abandon capitalism and the free market system; and divorce society from religion and religious practices. Religion, class, and economics were critical drivers of thousands of years of European history. Borrowing a phrase from the Disney movie Pocahontas, if an endeavor did not increase one’s glory, God, or gold (and preferably some combination of the three), it was quickly abandoned.

Amid the censure of his community and frequent run-ins with local law officials, Marx never stopped working for revolution. This is the story we know. What history rarely mentions is the woman who made it possible: his wife, Jenny von Westphalen.

Joanna Bertha Julie Jenny von Westphalen was born into Prussian aristocracy and all of the privileges that entailed. Her father, Ludwig von Westphalen, seemed to enjoy Karl Marx as a conversationalist, but the idea of him becoming part of the family was out of the question. Jenny loved him, however, and turned her back on her family to marry Marx.

It was not an easy life for the former aristocrat—she went from bourgeoisie to proletariat in one fell swoop, trading salons and dinner parties one day for pawn shops and bread lines the next. She firmly believed in her husband’s ideas and teachings, possibly even more so because she had to live them. Her liberal views extended to her stance on women’s place in society, which skewed towards proto-feminism:

“In all these struggles we women have the harder part to bear because it is the lesser one. A man draws strength from his struggle with the world outside, and is invigorated by the sight of the enemy, be their number legion. We remain sitting at home, darning socks.”[1]

Jenny did more than sit at home and darn socks. In addition to giving birth to seven children and enduring the pain of losing several, she kept the household together as the family fled from country to country. In an interesting twist of irony, the economic historian and philosopher could not keep his own accounts straight. If the family owed money, and it always seemed to owe something to someone, Jenny went to the local pawn shop and sold whatever she could to make ends meet. Her ability to keep the family fed and clothed allowed Karl the time to write, think, and occasionally philander (one by-blow resulted in a son that Friedrich Engels adopted as his own to protect Karl’s reputation).

Jenny is also directly responsible for the publication of Marx’s writings. Karl Marx’s handwriting was so messy that his first drafts were illegible. Jenny recopied the pages in her own hand, producing manuscripts that could be sent to publishers for printing. She also acted as Karl’s personal correspondence secretary, answering letters for him when he was too ill to take on the task.[2]

Jenny von Westphalen Marx fought for her husband, for her family, and for the class revolution she believed to be inevitable. The only fight she could not win was against cancer. She died on December 2, 1881 after battling the illness for years. Karl was not well enough to attend the funeral, but family friend Friedrich Engels spoke at the graveside on his behalf. Buried “at the cemetery of Highgate in the section of the damned,” historians also buried Jenny in the historical record.[3] Without Jenny’s work as copywriter and editor, the Communist Manifesto and Das Kapital may never have seen the light of day. Marx and Engels may have given birth to Communist revolution, but Jenny was the revolution’s midwife.

kms

Author’s Note: For more information on Jenny von Westphalen and her relationship with her husband, please see the following sources:

Love and Capital: Karl and Jenny Marx and the Birth of a Revolution by Mary Gabriel
Red Jenny: A Life with Karl Marx by H.F. Peters

[1] Jenny von Westphalen Marx quoted in “The Life of Jenny Marx,” Harrison Fluss and Sam Miller, Jacobin Magazine, February 14, 2016, https://www.jacobinmag.com/2016/02/jenny-karl-marx-mary-gabriel-love-and-capital.

[2] Peters, H.F. Red Jenny: A Life with Karl Marx. (New York: St. Martin’s Press, 1986), 150.

[3] Ibid., 164.