By Nancy R. Reagin
Nancy Reagin analyzes the rhetoric, recommendations, and courses of greater than 80 bourgeois women's institutions in Hanover, a wide provincial capital, from the Imperial interval to the Nazi seizure of strength. She examines the social and demographic foundations of the Hanoverian women's circulate, interweaving neighborhood historical past with advancements at the nationwide point. utilizing the German event as a case research, Reagin explores the hyperlinks among political conservatism and a feminist schedule in keeping with a trust in innate gender differences.Reagin's research features a good selection of women's organizations—feminist, nationalist, non secular, philanthropic, political, undefined. It makes a speciality of the ways that bourgeois women's classification historical past and political socialization, and their help of the belief of 'spiritual motherhood,' mixed inside of an antidemocratic weather to provide a conservative, maternalist method of women's concerns and different political issues. based on Reagin, the truth that the women's circulation advanced during this manner is helping to give an explanation for why such a lot of middle-class ladies came across nationwide Socialism beautiful.
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Additional info for A German women's movement: class and gender in Hanover, 1880-1933
These laws were superseded in 1908 by the new Reichsvereinsgesetz, which finally allowed women to join political parties. As long as women could not formally participate in politics throughout most of the empire, the BDF could paper over internal political differences, and uphold the idea that it sought only goals that were "above" politics and would benefit both women and the community or nation. Tensions arose within the women's movement after 1908, as leaders joined different political parties.
With the exception of professional groups, voluntary associations were not restricted to a single occupational group and were formally democratic. Although most associations were, in fact, exclusive (the degree of exclusivity varied, but bourgeois societies rarely admitted working-class members), they accepted members from differing social backgrounds. Citizens who joined bourgeois organizations left their families, guilds, and neighborhoods to associate with other members from different occupations.
2 In Germany, gender difference was articulated within the framework of a philosophy that became known as the doctrine of spiritual motherhood. This school of thought was originally developed by the women who were associated with the social reformer Friedrich Froebel, and popularized within the broader women's movement by Henriette Goldschmidt. Its proponents held that all women possessed certain innate maternal qualities, including the capacity to nurture and educate the young, ill, poor, or otherwise dependent persons.