Lowell Mills Quotes

Indeed, school was so important that the mill owners quickly decided to make it mandatory. “No language of ours can convey too strongly our sense of the dangers which wait us from [those who] are not and have never been members of our public schools,” warned the Lowell School Committee. Universal schooling is “our surest safety against internal commotions.”‡

Thus, in that inevitable taking of sides which comes from selection and emphasis in history, I prefer to try to tell the story of the discovery of America from the viewpoint of the Arawaks, of the Constitution from the standpoint of the slaves, of Andrew Jackson as seen by the Cherokees, of the Civil War as seen by the New York Irish, of the Mexican war as seen by the deserting soldiers of Scott’s army, of the rise of industrialism as seen by the young women in the Lowell textile mills, of the Spanish-American war as seen by the Cubans, the conquest of the Philippines as seen by black soldiers on Luzon, the Gilded Age as seen by southern farmers, the First World War as seen by socialists, the Second World War as seen by pacifists, the New Deal as seen by blacks in Harlem, the postwar American empire as seen by peons in Latin America. And so on, to the limited extent that any one person, however he or she strains, can “see” history from the standpoint of others.

LOWELL MILL GIRLS Half a century before the better-known movements for workers’ rights, the women of the Lowell, Massachusetts, textile mills went on strike to protest hellish labor conditions—creating the first union of working women in American history.

Talk about corporate greed and everything is really crucially beside the point, in my view, and really should be recognized as a very big regression from what working people, and a lot of others, understood very well a century ago. Talk about corporate greed is nonsense. Corporations are greedy by their nature. They’re nothing else – they are instruments for interfering with markets to maximize profit, and wealth and market control. You can’t make them more or less greedy; I mean maybe you can sort of force them, but it’s like taking a totalitarian state and saying “Be less brutal!” Well yeah, maybe you can get a totalitarian state to be less brutal, but that’s not the point – the point is not to get a tyranny to be less brutal, but to get rid of it. Now 150 years ago, that was understood. If you read the labour press – there was a very lively labour press, right around here [Massachusetts] ; Lowell and Lawrence and places like that, around the mid nineteenth century, run by artisans and what they called factory girls; young women from the farms who were working there – they weren’t asking the autocracy to be less brutal, they were saying get rid of it. And in fact that makes perfect sense; these are human institutions, there’s nothing graven in stone about them. They [corporations] were created early in this century with their present powers, they come from the same intellectual roots as the other modern forms of totalitarianism – namely Stalinism and Fascism – and they have no more legitimacy than they do. I mean yeah, let’s try and make the autocracy less brutal if that’s the short term possibility – but we should have the sophistication of, say, factory girls in Lowell 150 years ago and recognize that this is just degrading and intolerable and that, as they put it “those who work in the mills should own them ” And on to everything else, and that’s democracy – if you don’t have that, you don’t have democracy.

At Lowell, a Female Labor Reform Association put out a series of “Factory Tracts.” The first was entitled “Factory Life as It Is By an Operative” and spoke of the textile mill women as “nothing more nor less than slaves in every sense of the word! Slaves, to a system of labor which requires them to toil from five until seven o’clock, with one hour only to attend to the wants of nature—slaves to the will and requirements of the ‘powers that be.’ . . .

What it includes is what progressives call “history from below.” Typical of this approach is Howard Zinn’s classic work, A People’s History of the United States. Zinn purports to show the discovery of America from the viewpoint of the Arawaks, the Constitution from the standpoint of the slaves, the Civil War as seen by the New York Irish, the Mexican War from the angle of deserting servicemen, the rise of industrialism as experienced by women working in the Lowell textile mills, the two world wars as seen by socialists and pacifists and postwar America’s role in the world as seen by peons in Latin America.4 Essentially Zinn uses the victim’s perspective to generate an anti-American narrative, one that is not confined to the academic sphere but has now spread virus-like through the culture.

I am now going to state three facts, which will startle a large class of readers on this side of the Atlantic, very much. Firstly, there is a joint-stock piano in a great many of the boarding-houses. Secondly, nearly all these young ladies subscribe to circulating libraries. Thirdly, they have got up among themselves a periodical called The Lowell Offering, ‘A repository of original articles, written exclusively by females actively employed in the mills,’—which is duly printed, published, and sold; and whereof I brought away from Lowell four hundred good solid pages, which I have read from beginning to end. The large class of readers, startled by these facts, will exclaim, with one voice, ‘How very preposterous!’ On my deferentially inquiring why, they will answer, ‘These things are above their station.’ In reply to that objection, I would beg to ask what their station is.

In a 1840 letter to the The Lowell Offering, the publication of the Massachusetts mill town that employed thousands of young, single women and would become one of the birth places of the later labor movement, a correspondent named Betsey claiming to be “one of that unlucky, derided, and almost despised set of females, called spinsters, single sisters, lay-nuns . . . but who are more usually known by the appellation of Old Maids” argued that it was “a part of [God’s] wise design that there should be Old Maids,” in part because “they are the founders and pillars of anti-slavery, moral reform, and all sorts of religious and charitable societies.”28 Here was the idea of service and moral uplift brought into disruptive relief: What if women, in service to greater and moral good, did not submit themselves to a larger power structure, but instead organized to overturn it? Frederick

[I]n that inevitable taking of sides which comes from selection and emphasis in history, I prefer to try to tell the story of the discovery of America from the viewpoint of the Arawaks, of the Constitution from the standpoint of the slaves, of Andrew Jackson as seen by the Cherokees, of the Civil War as seen by the New York Irish, of the Mexican war as seen by the deserting soldiers of Scott’s army, of the rise of industrialism as seen by the young women in the Lowell textile mills, of the Spanish-American War as seen by the Cubans, the conquest of the Philippines as seen by black soldiers on Luzon, the Gilded Age as seen by southern farmers, the First World War as seen by socialists, the Second World War as seen by pacifists, the New Deal as seen by blacks in Harlem, the postwar American empire as seen by peons in Latin America. And so on, to the limited extent that any one person, however he or she strains, can “see” history from the standpoint of others.

And therefore the responsibility of raising the challenge is typically in the hands of those who recognize that they have a subordinate status. It's very hard to recognize that. I mean, people lived, you know, for millennia without recognizing that they are being subordinated in systems of power. I mean, it's true of women, for example, or slaves, you know. I mean, most slave societies were accepted by the slaves as legitimate and, in fact, necessary. And the same is true of, for example, people have jobs today in our society, almost without exception, they consider it legitimate for them to be in a position where they have to rent themselves in order to survive. That's certainly not obvious, you know. And in fact, if you go back a century ago, it was not only considered not obvious but it was considered outlandish by American working people. I'm not talking about Marxists or socialists, or anybody like that, but say, millhands in Lowell, Massachusetts, who never heard of socialism, who regarded it as a form of slavery, and were complaining that they had not fought the Civil War to replace chattel slavery by wage labor and that therefore, those who work in the mills ought to own them because that's the republican rights that we won in the American Revolution, and so on and so forth. So, you know, it's not obvious, but by now, I think, enough indoctrination and propaganda have taken place so people do regard that form of subordination to external authority as legitimate. Whether they should is another question, but the fact is they do, just as for most of history, women have accepted a subordinate role as correct and proper and so on. And slaves did, and people living in, say, feudal societies. In a feudal society, people had a place, you know, some kind of rule, and quite typically the societies were stable because people regarded those structures as legitimate. The same is true of religious structures, and I mean, throughout human life, there's a whole variety of systems of authority, and oppression, and domination, and so on, which are usually accepted as legitimate by the people subordinated to them. When they don't, you have struggles and revolutions, and sometimes changes, and sometimes brutality, and so on.

In the end, the average person’s opinion was as good as any expert’s opinion. There were no further inquiries, no criminal court actions. The men involved in creating and managing the Pemberton Mill went about their lives. Lowell, Bigelow, Putnam, Howe, Nevins—none was punished for any actions they had taken, or had failed to take. Compared with the families who were burdened with the finality of death, the decision-makers had been simply inconvenienced.

I believe that the story of Lowell is a story that has been hidden for a long time, and it’s a story that needs to be told because it’s a story of women who stood up and demanded that they be recognized as full human beings, as full citizens, as people who deserved to have a say in the society in which they lived.

The responsibility of raising the challenge is typically in the hands of those who recognize that they have a subordinate status. It's very hard to recognize that. People lived for millennia without recognizing that they are being subordinated in systems of power. It's true of women for example or slaves. Most slave societies were accepted by the slaves as legitimate and, in fact, necessary. And the same is true of, for example, people who have jobs today in our society. Almost without exception they consider it legitimate for them to be in a position where they have to rent themselves in order to survive. That's certainly not obvious. And in fact, if you go back a century ago, it was not only considered not obvious, it was considered outlandish by ordinary working people. I'm not talking about Marxists or socialists or anybody like that, but say mill hands in Lowell, Massachusetts who never heard of socialism, who regarded it [renting oneself] as a form of slavery and were complaining that they had not fought the civil war to replace chattel slavery by wage slavery, and that therefore those who work in the mills ought to own them, because that's the republican rights that we won in the American revolution and so on and so forth. So, you know, it's not obvious. But, by now, I think enough indoctrination and propaganda and so on has taken place so people do regard that form of subordination to external authority as legitimate. Whether they should is another question, but the fact is they do, just as, for most of history, women have accepted a subordinate role as correct and proper and so on, and slaves did, and people living in feudal societies [did]. In a feudal society, people had a place, some kind of role, and, quite typically, these societies were stable because people regarded those structures as legitimate. The same is true of religious structures. Throughout human life there's a whole variety of systems of authority and oppression and domination and so on, which are usually accepted as legitimate by the people subordinated to them. When they don't, you have the struggles and revolutions and sometimes changes and sometimes brutality and so on.

The city that Elizabeth looked out on that spring was in the midst of changes far greater than any since the Revolutionary era. During the 1820s, Boston transformed itself from a harbor dependent on foreign imports to one rich in exports from the rising inland mill towns of Lawrence and Lowell. Independent proprietors built new wharves and bridges. A toll road stretching west across swampland between Boston and Brookline was laid out atop an ambitious system of dykes that provided waterpower for scores of new mills. Known as the Mill Dam, this last project served as the underpinnings for future expansion into the Back Bay. In the next decades, Boston, once just a tight fist of land thrust into the Atlantic, would nearly double in landmass: its seven hills were razed and its riverbeds dredged for landfill to support a population swelling past 50,000.

Otherwise the people who did the hard, dangerous work at the mill that allowed his family to live in luxury would surely rebel.

viewpoint of the Arawaks, of the Constitution from the standpoint of the slaves, of Andrew Jackson as seen by the Cherokees, of the Civil War as seen by the New York Irish, of the Mexican war as seen by the deserting soldiers of Scott’s army, of the rise of industrialism as seen by the young women in the Lowell textile mills, of the Spanish-American war as seen by the Cubans, the conquest of the Philippines as seen by black soldiers on Luzon, the Gilded Age as seen by southern farmers, the First World War as seen by socialists, the Second World War as seen by pacifists, the New Deal as seen by blacks in Harlem, the postwar American empire as seen by peons in Latin America.

I prefer to try to tell the story of the discovery of America from the viewpoint of the Arawaks, of the Constitution from the standpoint of the slaves, of Andrew Jackson as seen by the Cherokees, of the Civil War as seen by the New York Irish, of the Mexican war as seen by the deserting soldiers of Scott’s army, of the rise of industrialism as seen by the young women in the Lowell textile mills, of the Spanish-American war as seen by the Cubans, the conquest of the Philippines as seen by black soldiers on Luzon, the Gilded Age as seen by southern farmers, the First World War as seen by socialists, the Second World War as seen by pacifists, the New Deal as seen by blacks in Harlem, the postwar American empire as seen by peons in Latin America.

the Arawaks, of the Constitution from the standpoint of the slaves, of Andrew Jackson as seen by the Cherokees, of the Civil War as seen by the New York Irish, of the Mexican war as seen by the deserting soldiers of Scott’s army, of the rise of industrialism as seen by the young women in the Lowell textile mills, of the Spanish-American war as seen by the Cubans, the conquest of the Philippines as seen by black soldiers on Luzon, the Gilded Age as seen by southern farmers, the First World War as seen by socialists, the Second World War as seen by pacifists, the New Deal as seen by blacks in Harlem, the postwar American empire as seen by peons in Latin America. And so on, to the limited extent that any one person, however he or she strains, can “see” history from the standpoint of others.

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