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The Intellectual Life of Catherine Helen Spence

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The Intellectual Life of Catherine Helen Spence THE INTELLECTUAL LIFE OF CATHERINE HELEN SPENCE Michele McFarland B.A. Hons. (Ballarat) This thesis is submitted in total fulfillment of the requirements for the degree of PhD. School of Behavioural and Social Sciences and Humanities University of Ballarat PO Box 663 University Drive, Mount Helen Ballarat, Victoria 3353 Australia Submitted in August 2004 2 Statement of Authorship Except where explicit reference is made in the text of the thesis, this thesis contains no material published elsewhere or extracted in whole or in part from a thesis by which I have qualified for or been awarded another degree or diploma. No other person’s work has been relied upon or used without due acknowledgement in the main text and bibliography of the thesis. Candidate: Signed: Date: Supervisor Signed: Date: Abstract This thesis will argue that Catherine Helen Spence, a writer, preacher and reformer who migrated from Scotland to Australia in 1839, performed the role of a public intellectual in Australia similar to that played by a number of women of letters in Victorian England. While her ideas were strongly influenced by important British and European nineteenth- century intellectual figures and movements, as well as by Enlightenment thought, her work also reflects the different socio-political, historical and cultural environment of Australia. These connections and influences can be seen in her engagement with what were some of the “big ideas” of the nineteenth century, including feminism, socialism, religious scepticism, utopianism and the value of progress. In arguing that Spence was a public intellectual, I will consider the ways in which she used the literary genres of fiction and journalism, as well as her sermons, to try to help her fellow citizens make sense of the world, attempting to organise and articulate some of the significant ideas affecting the political, social and cultural climates in which they lived. Through the exploration of Spence’s intellectual work, I will show how she can be regarded as making a significant contribution to nineteenth-century Australian intellectual life, one that has been under-recognised and under-valued. 1 Acknowledgements My thanks go to Meg Tasker of the University of Ballarat who has been both supervisor and friend throughout the long process of researching and writing this PhD thesis. Her support and encouragement, along with her excellent editorial skills, have been instrumental in helping me reach this stage and I am very grateful to her. Thanks go also to Susan Martin of Latrobe University for her assistance, to Susan Magarey, Barbara Wall, Lesley Ljungdahl and Helen Thomson for their important contributions to Spence scholarship, without which this thesis would not have been possible, as well as to Sue Taylor of the University of Ballarat library for her assistance in tracking down material. The School of Behavioural and Social Sciences and Humanities and the School of Research at the University of Ballarat have provided the financial assistance enabling me to undertake and complete this thesis. And to those friends and family members who have encouraged me and given much moral support, I thank you and look forward to seeing more of you from now on. Introduction This thesis will argue that Catherine Helen Spence, a writer, preacher and reformer who migrated from Scotland to Australia in 1839, made an outstanding contribution to Australian intellectual, literary and cultural history by performing the role of a public intellectual in Australia similar to that played by a range of intellectual figures in Victorian England. While her ideas were strongly influenced by important British and European nineteenth-century intellectual figures and movements, as well as by Enlightenment thought, her work was necessarily informed by the socio-political, historical and cultural environment of Australia. These connections and influences can be seen in the specific ways she engaged with some of the “big ideas” of the nineteenth century, including feminism, socialism, religious scepticism, utopianism and the value of progress. Because of the strength of British and European influences on Spence’s thinking, at least until the 1890s when she visited the United States for the first time and met a number of feminists and abolitionists, there is little discussion of American intellectuals and ideas (a necessary limitation also in the interests of keeping this thesis within reasonable bounds). In arguing that Spence was a public intellectual, I consider the ways in which she used the literary genres of fiction and journalism, as well as her sermons, to try to help her fellow citizens make sense of the world, attempting to organise and articulate some of the significant ideas which affected the social, political and cultural climates in which they lived. I will combine a study of the historical and nineteenth-century contexts that influenced the formulation of her ideas with a close analysis of her writing, both published and unpublished, to arrive at an understanding of how she participated in public intellectual discourse in nineteenth-century Australia. Such an analysis and the conclusions I draw can shed light on women’s experience as subjects and cultural producers in nineteenth-century Australia, despite the apparent domination of the public sphere by men. Catherine Spence managed to carve out a creative, active career for herself as a professional writer over a period that spanned the second half of the nineteenth century and the early Introduction 1 years of the twentieth century. Her life in Australia encompassed the period from just after the initial settlement of the colony of South Australia in 1835, a settlement that was based on Edward Wakefield’s utopian principles of “systematic colonisation,” through to the federation of the colonies and early development of Australia as a nation.1 Exploring Spence’s feminist and other utopian ideas, ideas that existed not only in an abstract sense but many of which she tried to live out, should provide an understanding of the intellectual development that took place during her lifetime, resulting in her becoming, in John Ramsland’s words, “in many ways … the Victorian ideal of the fully equipped intellectual who investigated the interconnection between literature, science and theology.”2 Spence’s name is usually followed by a string of labels – social and political reformer, feminist, preacher, novelist, journalist, welfare worker – but these categories need to be understood in their historical context, as such roles inevitably change over time. In analysing the politics of women such as Spence who are historical figures, we run the risk of laying a burden of judgment from the distance of the twenty-first century on such individuals that “privileg[es] a standard of radicalism divorced from the contexts of the past,” as Rosalind Smith puts it.3 On the other hand, this distance of time provides us with a way of viewing the past that is unavailable to contemporaries, allowing events and people from the past to be placed in a broader and longer perspective. Locating Spence’s ideas within the broader Australian and international contexts of the period should ensure that her ideas are treated in a culturally, socially and historically grounded manner. 1 For an account of the ideas that formed the basis of South Australia’s settlement, see Douglas Pike, Paradise of Dissent: South Australia 1829-1857 (London: Cambridge University Press, 1967), ch.3&4. 2 John Ramsland, "Catherine Helen Spence: Writer, Public Speaker and Social and Political Reformer, 1825- 1910," South Australiana xii, no. 1 (1983): 37. 3 Rosalind Smith, "Clara Morison: The Politics of Feminine Heterotopia," Southerly 61, no. 3 (2001): 42. The use of the terms “feminist” and “feminism” with respect to the nineteenth century is somewhat anachronistic, because they did not come into use until the 1890s in Britain and were not widely used until World War One. However, I believe it is valid to use them from our vantage-point to describe a concern with improving women’s position in society. Not all women’s rights activists regarded themselves as feminists even after the term gained greater currency, and, even now, its use can be problematic. Many feminist scholars and literary historians use the terms in the sense that I am doing here. Introduction 2 In attempting to avoid the pitfalls of anachronistic judgments, the theoretical foundation for this thesis will be a combination of feminism and cultural materialism. A feminist approach will enable a critique of the ways in which representations of gender within the selected texts reproduce or transform some of the social stereotypes of the period about women and men. Cultural materialism and its concern to incorporate into the study of literary texts (and other cultural artefacts) the socio-historic and/or political conditions under which they were produced will provide a means of studying how the dominant ideologies are reproduced in the texts under consideration, as well as the ways in which more dissident ideas operate.4 The topic of this thesis sprang from the apparent invisibility of women, as authors and characters, in much of the utopian fiction written in late nineteenth- and early twentieth- century Australia. After reading Spence’s two utopian texts, Handfasted [1879] and A Week in the Future (1888-9), I became interested in learning more about her and why her name was so little known outside of academic circles and South Australia.5 Further research revealed that she had written an enormous number of articles and leaders for South Australian newspapers in particular, as well as for other Australian and British newspapers and journals, usually expounding an idea for the improvement of individuals and society. While some of this journalism has received scholarly attention, a significant portion has not. As I came to understand the extent of her engagement with some of the ideas which were significant in western society in the nineteenth century, I was surprised to learn that her name was largely absent from political and cultural histories of Australia.
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