Wednesday, December 10, 2014

The excellency of the female character vindicated: Carrie Elder, Discussing Social Inequalities pre 1855 to Today

Carrie Elder
Dr. Coronado
English 226
9 Dec 2014
Discussing Social Inequalities pre 1855 to Today
            Thomas Branagan’s The Excellency of the Female Character Vindicated was published in 1807, but the text discusses issues with gender equality still relevant today. Branagan talks about how women are degraded and refused equal right. He explains why this inequality is engrained in men from a very early age. Branagan questions the state of gender politics and relations and why the unequal distribution of power between men and women is inherently wrong and should be abolished. Even with the flaws in Branagan’s writing and the date the text was published, this text should be a part of an American educational curriculum because it will open up a dialogue about the strides modern American has made towards equality among all genders along with the progress society has failed to achieve.
             Branagan begins his assessment on early feminism by discussing the how women are subjugated in society. He writes, “In most parts of the world, the female is considered by the male part of society, merely as an object of sensual convenience and domestic accommodation” (Branagan 69). In this passage, Branagan lays out the pillars of his argument; that women are relegated to roles that are inherently sexual or associated with care giving. His use of the word “convenience” suggests that these roles are restrictive of women’s personal desires and instead cater to the man’s, ensuring an easy method of degrading women. Branagan’s use of the words “men” and “women” ignores people who don’t adhere to the gender binary. Discussing and analyzing this important but often forgotten part of feminist discourse, both today and when this text was published, must be discussed because the way that gender is subverted matters just as much as the way it is adhered to. After this, Branagan states, “My object here is to investigate the radical cause of this degradation” (Branagan 69). This is both the mission statement for his own text, but also for a possible further analysis of this work. Investigating and questioning why power inequalities exist between men, women, and other marginalized groups is important now more than ever, and looking back at the history of oppression between the sexes in America provides important context as to how long these institutional discrepancies have existed.
             Despite its strides, Branagan’s work is clearly not exempt from criticism. This does not deter it from being an important work to analyze; rather, it informs the text’s importance. The parts of the text that are problematic must be addressed in order to understand how even great thinkers are complicit in the power structures that they are trying to dismantle. For example, Branagan writes about women that, “they intend them to be play-actors or dancing girls, instead of being prudent and judicious mothers of respectable families” (Branagan 70). Branagan places an unfair standard between women; that those who deemed respectful and choose to raise children are better than women chose not to. The standard contributes to the unfair and unequal treatment of women due to the fact that it restricts a women’s choice to raise a family or not, and it shames women who are not interested in traditional motherhood. This inconsistency demonstrates how dated Branagan’s text is as it was written before modern conceptions of motherhood and families were created. However, pointing out these inconsistencies in Branagan’s text could lead possible reason that these problems still exist in our culture. This contradiction clearly supports a claim that consistency is important to maintaining an equal stance against oppression, in addition to an idea that even people who are for dismantling inequalities in society can fall prey to oppressive thinking because of how deeply inequality is embedded in our culture.
Branagan even uses poetry as a method of arguing his stance against the degradation of women. At a certain point in the text, he begins by saying, “I can find no language to prove my opinion to be correct, more eloquently than the following” (Branagan 71) before he begins his prose. Using prose as a rhetorical strategy legitimizes Branagan as an educated and talented wordsmith and adds a different layer of analysis to his text. Along with thinking about Branagan’s rhetorical consistencies and inconsistencies, there can also be a discussion about his abilities as a prose writer.  The section of prose included in this text can be scrutinized based on their effectiveness in terms of proving Branagan’s claims and on whether these prose digressions add anything to the overall text. The poems are not included for no reason, but rather they are just as important as any other section of this text.
In one section, Branagan writes “Like the useless butterfly that appears fluttering in the sun on a summer’s day, flying from flower to flower in scented gardens, its beauteous wings are tipt with gold; the enraptured child views with delight and admiration” (Branagan 70). In this example, Branagan demonstrates how women are reduced to just pretty things to look at without including any substance. He does this by including a section of poetry that is written beautifully but lacks any rhetorical substance. He does not make any claims about his thesis in this poem, but rather lets the way these poems are written speak for themselves because they are serving their purpose just by being included with the rest of the text. Branagan’s abilities as a poet speaks volumes to his talent as an overall writer because it shows that he is well versed in different disciplines. This makes him and his text and very valuable input in a curriculum because it shows how a variety of talents can inform a person’s ability to argue their claims. Branagan uses his aptitude as a poet to back up his thesis and that in particular is something that any student can learn from. In addition, he uses poetry in a very clever way rather than just including it for the sake of inclusion.
Although this text was written by a man, it is still vital to a feminist discourse. At the very least, it can provide valuable resources for writings by women. Furthermore, it is the strength of the argument that makes this text credible rather than the gender of the author and the truth of this text that makes it important. As Catherine Gallagher writes, “This smooth, gradual movement from looking into a book to actively seeking its truths to dealing with its arguments – that is, passing them to others – is propelled by a common understanding that truths are nobody’s private property” (Gallagher 312) this principle can be applied to Branagan’s text. The grand truth of this written work is meant to be discussed and questioned because it has already outlasted Branagan himself just by the fact that it is still being read after its publication date. The very notion that a text written in 1807 is still important and relevant today ensures that it must be an important and crucial text to any discipline. Even with the problems with the text, that doesn’t take away from its rhetoric: “Errors may be exclusively attributed, but truths cannot” (Gallagher 312). Even though Branagan contradicted himself early on in this text, the truth of his argument still rings true, in fact it rings even truer since there is now a comparison between his argument and his contradictions. Then those who read this text are left to decide which is more important to examine and agree with.
            Though this text is crucial to a feminist discourse, it is important, however, that Branagan’s text does not overshadow the works of women. As a man, Branagan is still speaking from a place of privilege over women even if he does not agree with the unequal distribution of power among men and women. As evidenced with his lack of acknowledgement to people outside of the gender binary, Branagan had a lot of learning to do. In addition, this text is very dated. Therefore, it is important to include texts from other women scholars since women are directly affected by the unequal structure of power allocated in our society and, therefore, their assessments will be more valuable. Upon assessing this text, the discourse that can be started are ultimately extremely valuable. The issues that Branagan raises are still relevant today, and furthermore it is entirely possible that they were not talked about as openly as they could be now. In knowing this, it can be stressed that the ability to discuss gender and social politics is not one that should be missed whenever it can be done, but rather sought out when the resources are available.





















Works Cited
Gallagher, Catherine. "A History Of The Precedent: Rhetorics Of Legitimation In Women's Writing." Critical Inquiry 26.2 (2000): 309. Literary Reference Center. Web. 25 Nov. 2014.
Packham, Catherine. "DOMESTICITY, OBJECTS AND IDLENESS: Mary Wollstonecraft And Political Economy." Women's Writing 19.4 (2012): 544-562. Humanities International Complete. Web. 25 Nov. 2014.
Branagan, Thomas. “The excellency of the female character vindicated : being an investigation relative to the cause and effects of the encroachments of men upon the rights of women, and the too frequent degradation and consequent misfortunes of the fair sex”. New York : Printed by Samuel Wood. 1807. Web. 


Tuesday, December 9, 2014

Mental Health Institution


Yasmin Karce

English 226

Professor Coronado

Archive Assignment

09 December 2014

 

Mental Health Institution

 

            In the article “Journal of Wisconsin State Lunatic Asylum and Hospital for the Insane,” several authors of the Mendota Mental Health Institute of Wisconsin and Office of the Secretary of State explain many aspects within the asylum. The exact authors for this article are unknown, but the location of the text takes place in Madison, Wisconsin. The information provided within the Insane Asylum pamphlet discusses the specifications of the hospital and how they will satisfy the state’s requirements, including the production of adding four stories to the building. Subjects such as cost of building material, comfort level of the patient, and dynamic of the building’s layout are focal points of the state’s concerns for developing the Insane Asylum. Other specifications include: excavations, stone masonry, brick work, plastering, timber, floors, windows, doors, washboards, stairs, and many more. The overall product is said to be completed by the first of September of 1859 (Journal of Wisconsin State Lunatic Asylum and Hospital for the Insane 4-13). This leaves room for four to five years of planning. This documentation is important because funding for mental health institutions have been scarce, and are even more so now since the rate of diagnosis for mental illness is rapidly increasing. While funding for new, and current, mental health institutions is important, this article shows little detail on the care for its patients and focuses more on the structural appeal of the establishment; not only was funding lacked back in 1854, it still is today. In order for mental health institutions to be considered a viable option for treatment, one must first obtain the necessary information to understand institutionalization as a potential option for rehabilitating those who have been diagnosed with a mental illness. The purpose of reading this text is to educate individuals on the importance of Mental Health Institutions, and to show that most healthcare officials waste money on useless technology that does not benefit the patients. The vast majority should read this text because it is a good source that shows how the mental systems truly work; it is not always about the care of the patients, but rather how much money the workers can make, and so on.

            The amount of effort put in to building a mental health institution greatly effects whether or not the institution can be readily established for its incoming patients and be seen as a working center for recovery. A significant dose of passion must be incorporated in the production of a place of comfort for the mentally inclined. For instance, officials conducting the framework of the asylum stated that all materials used throughout the building shall be of the best quality of their several kinds. All stock shall be in the best condition for use, at the time of being put in; all labor shall be performed by the workmen to the best of their art and ability, in a thorough, faithful, and workmanlike manner (Journal of Wisconsin State Lunatic). The description of how each section of the building is going to be built is very particular and explained with great detail; this shows the level of dedication the state officials have for accomplishing the task at hand. If individuals are aware of the financial distraught that takes place when establishing a mental asylum, they will be able to better understand the importance behind its need to exist for the public.

Mental health has been a stable concern for many years. The act of fundraising for mental health research has become a difficult process due to the lack of knowledge on the subject; many people need help overcoming their mental illness, but money is given elsewhere.  According to the International Journal of Mental Health Systems, the global situation for people with mental illness – in developing and developed countries – is dire. Legislative and human rights protections are frequently lacking, and mental health budgets are inadequate (Minas). The entire process of creating a mental health asylum is more difficult than one might think because without the funds, many individuals are not receiving the help they need, and if they are, it is not the best care for their mental illness. Thus why there is an urgent need to focus on the development of effective, appropriate, affordable mental health services (Minas). I think the majority of mental health facilities focus too much on the “looks” of the center rather than the level of treatment they give their patients. For instance, stated in the specifications booklet from the Wisconsin State Lunatic Asylum, the footing for the foundation walls of the building are to be of concrete, made of rock, broken fine, and thoroughly grouted with the best water lime and sand (Journal of Wisconsin State Lunatic 5). If I were a patient in this asylum, I would not care to worry if the building I was receiving treatment from looked fancy; the majority of people are there to get better. The condition of the building does not aid, or deter, the patient’s progress. I know this because I was thrown into a mental hospital where the room was small, cold, and lonely. The thing I had to look at was a white wall of concrete. Would I have been able to deal with my depression quicker if the room was colored coated? I think not. It is the level of care provided that allows the patient to be successful during their recovery process. Mental health institutions continue to poorly execute that funding should be the first step to receiving proper mental health care because without a significant amount of money and knowledge, there will be less growth for research and improvement. Society needs to begin making up for patient’s lost time, due to their mental illness.

According to the article mental health: a world of depression, approximately 350 million people suffer from some form of mental illness that usually lasts most of their lifetime (Smith). The prevalence of mental disorders has increased since 1854, but most of the regulations regarding mental health institutions have remained the same due to the fact that little progress has been made in the areas of funding and research. By providing easily accessible information to the general public, achieving the goal of facilitating the growth of institutions may become more realistic. Also, by introducing the text provided by the Wisconsin State Lunatic Asylum it allows people to see the extensive amount of work that must be put in to conducting an institution for mental health, but during this time frame, state officials were more concerned with producing a very pristine asylum versus applying funds toward better answers as to why mental health is and has become such a detrimental aspect of society. As it is explained, members of the Mendota Mental Health Institute of Wisconsin and Office of the Secretary of State decided that having mineral plated knobs on the doors of the asylum – that would also have separate keys for locking and unlocking female and male wards – would be an important attribute to their newly developed institution (Wisconsin State Lunatic Asylum 17). All of these intricate details seem pointless when it comes to the explanation of mental health, but these are the ideas that Madison state officials focused on, at the time of development.

The subject of mental health is heavily based on stereotypical opinions that derives from the lack of understanding its true content. The Wisconsin State Lunatic Asylum and Hospital for the Insane deters the ability to allow its readers to comprehend the logical matter of what mental health and illness consist of, therefore causing individuals to not become advocates for bettering the field of mental health. I have argued for this article to be viewed by all in order for one to see where state funding for issues concerning mental health has been directed towards; this article concludes that knowledge about mental health and illness was just as ignorant as it is today. The care that the patients receive should not derive from the beautiful landscape they are able to see from their hospital window, but rather from the passion and commitment allotted by their care-providers. This text needs to be read in hopes that individuals will see that Mental Health Institutions today do not give their patients the best care. They spend more time on buying new equipment for the building rather than making sure their patients have everything they need to make their journey of wellness a good one.

 

 

                                                         

 

 

 

 

 

 

 

 

 

 

 

 

 

                                                          Works Cited

 

Journal of Wisconsin State Lunatic Asylum and Hospital for the Insane.

 

Minas, Harry, and Alex Cohen. "Why Focus on Mental Health Systems?" International Journal of Mental Health Systems 1.1 (2007): 1. Web.

 

 

Smith, Kerri. "Mental Health: A World of Depression." Nature 515.7526 (2014): n. pag. Web.

 

 

Laura Lathrop’s Letters: Reading between the Lines

Audreyanna Pendrick
Dr. Coronado
English 226                                                                                  
9 December 2014
Laura Lathrop’s Letters: Reading between the Lines
            Laura Lathrop was born in 1845, and resided in Racine Wisconsin where she became a school teacher like many of her friends. Laura Lathrop had several brothers enlisted in the Civil War who all had different experiences with combat or the absence of it. One of her brothers, William, was killed in the Civil war in after serving in numerous battles such as the battle of Bull Run. Another brother, Lucas, also faced a lot of action in the war, but he returned home unscathed. Austin Lathrop was Laura Lathrop’s youngest brother that served in the war, however he was remembered for his later career as a merchandiser. Outside of the letters that Laura Lathrop received in the early 1860s she was known for her marriage to a prominent agriculturalist in Racine County, William Crane. This brief biographical information of the Lathrop family in relation to Laura herself was included with the transcription of her personal letters in the University of Wisconsin-Parkside Area Research Center. Transcribed and compiled by Doug Hennig in 1987, this collection of letters and information was titled Dear Sister Laura. The letters are all written to Laura Lathrop, but her absence as an author does not exclude her from them. The empty space between these letters and who Laura Lathrop was is much like the void between the letters’ social commentary and history as we read it today. By looking at events, circumstances, and individuals in these letters—even if only in passing—a better understanding of Laura Lathrop and the moments in history that surrounded her may be achieved. Introducing Laura Lathrop’s letters into the canon of American Literature is essential in better personifying Laura herself, the time that she lived in, the people around her, and social interactions that have withstood time. One individual, Chief White Cloud, and one of his speeches in particular may only be recorded within Laura Lathrop’s letters. No matter how sparse or insignificant these letters may seem in regard to American Literature and history, their testimony to individuals and contexts such as these merit their inclusion into the canon.
            At first glance, the letters written to Laura Lathrop are mostly social in nature. They comment on things such as weddings, fairs, love interests, and Laura’s apparent lack of Christian faith (Hennig). Even so, the Civil War acted as the main historical backdrop of Laura Lathrop’s young adult life and therefore the letters that she received. However, the war was not the main topic of conversation—even in letters from soldiers. Mysteriously, Laura Lathrop’s brother William did not write any of the letters in Hennig’s collection—unless he went by E.K. Lathrop instead of his known first name. The letters written by E.K. Lathrop, or Eddy, align with William’s encounters with the Civil War, one that was far harsher than either Austin or Lucas’ experiences. Eddy writes on the 12th of December of an unknown year that he, “spoke of the battle that is now daily… here we have had some fighting since we came but not anything of note” (Hennig). This is the most that he speaks of the war in this letter that is very brief and fragmented. In another undated letter Eddy states: “I have been troubled with a very sore face, but I am in hopes that it will soon be well” (Hennig). In comparison Laura’s other brother Austin wrote in a letter from March 8th, of 1865, that, “the boys are getting fat and lazy, but want to see the Paymaster” (Hennig). It is worth speculating that Austin’s lack of trials in the war lead to his being remembered as a merchandiser after the war, however moot. Eddy’s recounts of the war are like William’s were said to be—worse than Lucas or Austin’s—but all of their letters were predominantly social in nature.  
Although the Lathrop brothers’ experiences with the Civil War varied, they were all enlisted in Union troops (Hennig). Events in support of war efforts in the 1860s raised funds and provided a social outlet simultaneously; the Northwestern Soldier’s Fair was one such event. The fair was planned to gain funding for the Union troops in 1863, and it raised over $100,000 (“Main Building of the Great North Western Sanitary Fair, Chicago”). Despite the fair’s purpose and substantial success for the Union troops that Laura Lathrop’s brothers were a part of, mentioning of the event in her letters held a separate connotation. Laura Lathrop’s friend Mary wrote her on November 18th, 1863, saying: “I suppose that you have attended the great Northwestern Fair, please tell me about it in your next [letter]” (Hennig). This is the only mention of the fair in this particular letter. What is interesting to notice is the primarily social implication of the event, rather than its practical function. Talk over prominent events and gatherings in passing is not new to the social interactions of today, and this letter among others bears witness to such a reality.
The most that any of Laura Lathrop’s senders talk about the war in their letters is not in one from a soldier or family member, but in one from a friend. One might expect that the place for such evidence would be in letters from soldiers themselves despite Laura Lathrop’s brothers’ brief accounts. Instead, this friend relates her account of a report that she read, and therefore had public access to. In a letter written on July 27th, 1861, the friend, Nellie, wrote in concern for Laura Lathrop’s brother:
I hope he did not get wounded. How awful hard hearted those southern people are; I read the other day that they took some of our wounded men after the last battle, and set them up for marks to shoot at, and also that several who were giving our wounded wine and water—how wicked!! I shall be so glad when the war is over, it will be the cause of many heart aches. There are many hearts this morning who are aching with anxiety about their absent loved ones—God help them, and God bless our dear soldiers, too may right prevail. (Hennig)
As a form of social commentary that expands on the testimonies of soldiers and is in reaction to publicly accessible news, Nellie’s sentiments direct us towards the climate and opinion of war in 1861. Much like today though, as the war went on, it was talked about casually less and less. The later the letters to Laura Lathrop, the less the Civil War is mentioned. Not only does this commentary on the war come from a friend and not a soldier or family member, but it represents the most that the war is discussed in one single letter to Laura Lathrop. By reading in-between the lines of letters that are social in nature a commentary on war was found, even if that very commentary diminished much like it does today into remnants of relativity.
One fleeting piece of history found in Laura Lathrop’s letters is a speech made by a Native American chief, Chief White Cloud. In the context of Native American history in particular, “one thing is certain—context plays a role in the ways that the public renders judgments of discourse… Texts must be read in the temporally closest and most culturally plausible contexts that the scraps of fragments allow” (Black, 637). Jason Black’s analysis may have been in the context of another speech made by Chief Seattle (approximately ten years prior to Laura Lathrop’s letters), however the importance of “culturally plausible” evidence may be extended to Chief White Cloud and the letters examined as well. In one letter, the author writes: “White Cloud (an Indian chief) made an excellent speech. He was the first Indian I have ever seen and the only one” (Hennig). This mentioning of White Cloud speaking in Chattanooga was transcribed with no date, and similarly outside record of it is seemingly non-existent. The letter was certainly to Laura Lathrop, somewhere between 1857 and 1865, but no other information represents the nature of the speech or its context.
The lack of information in regard to the chief mentioned in Laura Lathrop’s letters should not deter interest in him, but strengthen it. Chief White Cloud was a chief of the Chippewas, and one record of his thoughts on the state of his nation and the United States is included in Report of the Condition of the Chippewas of Minnesota. Its inclusion though was not introduced or explained, but instead was titled “Exhibit A.” The only way to know it is actually from White Cloud is his own identification at the end of his passage where he says, “as for myself, as I look through that window, I see those white clouds; I am named White Cloud, and I pray God to keep my heart as white as those clouds to help those under me” (29). This record is hard to validate, and even harder to understand as a speech, writing, or translation of either from White Cloud. With so few records, especially ones with little certifiable integrity, this chief is at the hands of obscurity and historical retellings. This lack of evidence should only heighten interest in Chief White Cloud and the Laura Lathrop letters on its own, let alone with the addition of war and social commentary within the other letters.
Laura Lathrop and her family stand apart from what they are currently remembered by, much like Chief White Cloud. By entering Hennig’s collection, Dear Sister Laura, into the canon of American Literature and therefore history evidence of current similarities of social mechanisms and behaviors are attested to. More importantly, who wrote such social commentaries and what they were commenting on in the letters to Laura Lathrop tells society about the context of when they were written. Reading in-between the lines of letters like these offers information on the Civil War, reactions to the war, and specifically Chief White Cloud in a way they may not be expected. Marriage, events, and love interests will always be a part of our social dynamic in current structures, and war may never remain at the tips of common peoples’ tongues. Remnants of literature and history from specific moments in time, however, will be confined to the scraps of their eras—and entombed between the lines.




















Works Cited
Black, Jason Edward. “Native Authenticity, Rhetorical Circulation, and Neocolonial Decay: The      Case of Chief Seattle's Controversial Speech.” Rhetoric & Public Affairs 15.4 (2012):     635-645. Communication & Mass Media Complete. Web. 21 Nov. 2014.
Hennig, Doug. Dear Sister Laura. 1987. TS. University of Wisconsin-Parkside Area Research             Center, Kenosha.
---. Nellie. 27 Jul. 1861.
---. Hattie. 6 Jan. 1862.
---. Fletch, Mary J. 19 May 1862.
---. Fletch, Mary J. 18 Nov. 1863.
---. Fletch, Mary J. 8 May 1864.
---. Lathrop, Austin. H. 8 Mar. 1865.
---. Fletch, Mary J. 3 Jun. 1865.
---. Louise. 12 Jun. 1865.
---. Lathrop, E.K. nd.
---. Eddy. Dec 12.
“Main Building of the Great North Western Sanitary Fair, Chicago.” The Civil War in Art. The     Chicago History Museum. Web. 23 Nov. 2014.
Ruffee, Charles A. Report of the Condition of the Chippewas of Minnesota. Saint Paul: Pioneer             Print, 1875. 1-29. Print.
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Ruth Elmer: A Tale for School Girls: Erika Djuric, "Values, Life and Education of 1855"



Erika Djuric
English 226
Teresa Coronado
9 December 2014
Values, Life, and Education of 1855
Ruth Elmer: A Tale for School Girls was published by the American Sunday-School Union with no listed author. This inspirational book was published in 1855. The American Sunday-School Union was created in 1824 and was the first Sunday school in the country created for missionary purposes (The American 2). This union was composed of ministers who often were authors. This makes it a possibility that Ruth Elmer: A Tale for School Girls may have been written by a minister of the time for the youth of their Sunday school society. The American Sunday-School Union was successful in writing thousands of children’s books which were very uncommon prior to the union’s creation. This union also provided Sunday school lessons for thousands of children each year, provided families with Bibles, children’s books, and papers in the name of God’s word (21). Many of these published books “taught that any problem, secular or spiritual, could be broken into manageable components and thereby mastered; and they encouraged the hope that under the sponsorship of God and within the value system of Protestant Christianity, effort would equal success” (Gillespie 5).  Ruth Elmer: A Tale for School Girls is a particularly important book of the nineteenth century because it gives readers insight into how education was for females and the struggles that they had to face. It is a book that can serve as a guide to acting morally as well as being a reminder of where family, faith, and education can lead people.  After reading this book, these values may be instilled upon children because they want to live a happy life. Ruth Elmer: A Tale for School Girls is an important book to have in literature because it is relevant to today’s society and helps both adult and young readers to understand the culture of 1855 through prominent family values, educational values, religious values and differing reactions when facing adversity.
Ruth Elmer: A Tale for School Girls features a young woman, Ruth Elmer, who dares to go outside of what was considered normal and expectations of society by having high educational values. Even though Ruth and her family experienced rough times, she was still able to prove the readers’ expectations wrong. She shows that what is “expected” and what is “normal” is different for everyone. Everything depends on the way a person is raised and the experiences that they have. Ruth’s type of character may appeal to young audiences of today’s society because a strong, courageous female character is frequently seen in both films and books. Ruth said, in regards to school, “I love it because – because it does me good, and because I hope it will make me so that I can do good to others, some time” (American 8). This is important because Ruth is admitting she wants more out of life than an education, she actually wants to use it. This is outside of the norm because girls were never expected to further their education. They were expected to be mothers or housewives. It is also not a typical 11 year old response, which presents Ruth as a mature young lady. This is an important aspect to consider when selecting books to be canonized because books should always leave the reader thinking and present them with a new type of knowledge. In this case the knowledge gained from reading the text is that even back in the 1850’s, when women didn’t have rights, they still had dreams, goals, and desires. This is relatable to today because, though women now have rights, some people struggle daily with finding the confidence to stand up for themselves and their beliefs. Ruth is a character who is desirable in real life. The Sunday-School Union created a protagonist that young readers could find relatable, but also that they could strive to be like. So, not only does this book show the culture of 1855 through educational values, but also prompts readers to compare themselves to Ruth , opening up the possibility for change.
Along with education, family values are present throughout the book. Although Ruth Elmer did not want to be a housewife, she still had very strong family values. She was raised to respect and obey her parents. This can be seen when she says “I love to study, gain knowledge, and to please my parent…surely we ought to try to make our parents happy” (12). Ruth was not selfish when it came to family either. She did not abandon them when her father lost his money; she worked as a school teacher to help support her family. Even when times were rough, Ruth was able to come through for them. This type of sacrifice is so important to acknowledge because people of today’s society seem to be far more selfish than they were in the nineteenth century. So, a reason this book should be canonized is because it allows readers of all ages to realize what was important in life before so that they can compare it to what is viewed as important in life today. It also could provoke interest because it gives readers insight into how children in the time period were raised to behave and act. It may help readers understand that times were not always like they are today. There were no smart phones, or technology for that matter, allowing for more abundant quality family time. This book should be a part of today’s literature because it allows people to think of life outside the age of technology and realize that other cultures did and do exist.
Along with strong family values, Ruth Elmer had a strong sense of faith. From the very beginning she expresses her faith through her words, actions and behavior. She says “God will call us to account for the way we spend our time” (10). This shows Ruth’s motivation to be the best daughter, student, and overall person she can be. When she says, “You were not created just to please yourself” it shows that Ruth had a knowledge and faith from a very young age (18). Ruth frequently quotes the Bible. These quotes show the belief system that Ruth grew up on. These beliefs influenced how she treated other people, fairly, and with care and love. Even though she was hurt by not being invited to the student’s picnic, she listened to her mother’s advice and was a bigger person who forgave Sophy and the participants in the bullying. She even helped to teach Sophy even though she was cruel to Ruth (42). This shows that Ruth’s faith allowed her to set aside her negative feelings and channel them into positive behavior. The differing behaviors of Sophy and Ruth were likely due to the ways they were raised and the values and beliefs they grew up with. When relating this to the culture of 1855, it shows that faith was very important for some people because when times get rough and people feel like they lose everything, their faith may always be there to guide them. It also shows that not everyone has the same beliefs and that people placed faith on different priority levels. This adds another reason as to why this book is relatable: it shows that, like today, everyone’s faith means something different to them. This makes the text not only relatable, but also gives insight to the role religion played in the US in the past, making it an important piece of literature to read.
Another reason that reading this text is so important is that Ruth never gave up, no matter what life threw at her. This optimistic outlook on life can be contrasted with Sophy’s attitude towards life’s twists and turns. Sophy was very negative about her schooling process. She wound up with a more unhappy life than did Ruth who kept her head up and plowed through the tough times. Ruth also had the power of forgiveness, which was prompted by her faith. This allowed her to be a more positive person, which can be seen when she says, in regards to why she was being nice to Sophy after Sophy was so mean, “Oh, never mind that, that is all past” (42). Ruth did not dwell on the past and continued living her life more happily. Ruth’s actions showed that she assumed her mother’s beliefs that holding a grudge will not get people anywhere. This quote alone gives a reason as to why this text should be read because attitude is everything. It shows a few of the ways that people acted back in the 1800’s.  Some people today still act the way Ruth did, and some have the same attitude and behavior as Sophy. This makes the text relevant to today’s society. This text is important because it show that even though the book was written and set in the 1800’s many of the different outlooks on life remain true today.
Ruth Elmer: A Tale for School Girls should be read today because it gives both adults and children the opportunity to see how important an education was in the nineteenth century and that even though schools were gender specific in that era, children still had many of the same outlooks about learning as children do today. The book also shows how important faith was, and that along with the growing need for education, can be easily related to today. Ruth Elmer can be seen as a role model to kids today. She proposed an important moral message throughout the book- making the effort to be nice (even when difficult) will gain respect from others. Her displays of morality are important because of the behavioral history it provides. She showed that dedication to family, religion, and education pushed her towards having a happy, successful life. The mention of bullying and excluding others, though mentioned only briefly, also allows for the readers to relate to the story. This is an important book to be included in today’s elementary/ adolescent literature because it can teach children both a moral lesson, but also it gives them knowledge of faith, education, and behaviors seen in history. It allows for young minds to learn from an early age about how things are both similar and different in today’s society compared to in history. Adults should also read this book because they can read the book and compare their memories of childhood to the lives of the children presented in the book. It should appeal to them because it can allow them to see if their childhoods were at all similar. The historical views of the education system that were presented, differing moral values, and various levels of faith seen should all give people today motivation to read Ruth Elmer: a Tale for School Girls because most of the ideas and characteristics are still relevant today.

 
Works Cited
American Sunday-School Union. Ruth Elmer: a Tale for School Girls. Philadelphia: American Sunday-School Union, 1855. Print.    
Gillespie, Joanna. "Schooling through Fiction." Children's Literature 14.1 (1986): 61-81. Project MUSE. Web. 27 Sep. 2014.
The American Sunday School Union. Its Origin, History, and Work. Chicago: American Sunday-School Union, 1898. PDF.
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