On 14 October 1920, the autumn sun pouring through the windows, the University of Oxford’s first women graduates were presented in the Sheldonian Theatre. As the south doors swung open to reveal the principals of the women’s colleges, resplendent in caps and gowns, the theatre — containing the largest-ever assembly congregated at the university — rang out in spontaneous applause.
That evening, the Somerville graduates — including the future novelists Dorothy L. Sayers, Vera Brittain and Winifred Holtby — celebrated with a jubilant dinner, where a special toast was drunk to Emily Penrose, principal of the college, and where Professor Gilbert Murray presided as guest of honour. “I gnash my teeth when I think of all yr Somerville young women preening in cap & gown,” wrote Murray’s friend Jane Harrison from Cambridge, where proposals to admit women to full membership of the university — for which she had been petitioning since 1895 — were rejected that December for the second time. “So like Oxford & so low to start after us & get in first!”
A century has now passed since the first degree ceremony at Oxford — the University of London became the first institution in Britain to open degrees to women in 1878 — and across the world, girls’ access to education still remains a fraughtly contested issue, emblematic of wider questions around the freedoms afforded to women today.
The campaign for women’s education in Victorian Britain, wrote Vera Brittain, “represented the quintessence of the whole movement for women’s emancipation, the contest for the equal citizenship of the mind”. Across the latter half of the 19th century, activists had pressed for schools and universities to offer girls an education on equal terms with men, to secure the grounding necessary for employment and political influence.
“Why,” wrote Florence Nightingale in 1852, “have women passion, intellect, moral activity — these three — and a place in society where no one of the three can be exercised?” This proposed upheaval of the status quo stirred virulent opposition among commentators: some medical detractors argued that education would disrupt menstruation and cause dysfunction of the reproductive system; others feared that educated women would be introduced to sexual licentiousness through classical literature, that spinster teachers might peddle “oblique and distorted conceptions of love”, or that women’s widespread employment might presage an apocalyptic war between the sexes, culminating in the ultimate extinction of the race.
In 1873, two Oxford colleges offered a scholarship to the school student who obtained the highest results in the “Cambridge Locals”, only to withdraw the prize in embarrassment when that pupil’s name was revealed to be Annie Rogers. Rogers (who was awarded a set of books as a consolation prize) became the symbol of women’s fight for education, specifically in Oxford, where that year a series of “Lectures for Ladies” was established in borrowed buildings and attended by the daughters, sisters and wives of sympathetic dons.
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SubscribeVery interesting as commentary but also as a reflection on philosophy teaching I can emphasise with. I think Ford’s The Searchers, which is usually thought to be the greater film, adds a different take on the “anywhere” motif. John Wayne’s character seems like an anywhere but his vocation and blood guilt ground him as a type of transcendental somewhere. In short, a type of haunted pilgrim who must not rest. John Carroll’s reading of this film is particularly powerful in his Humanism: the Wreck of Western Culture and Carroll’s general cultural ideal type of the transcendentally grounded “anywhere somewhere” provides an alternative to the now settled postliberal narrative which seems to have forgotten the medieval pilgrim motif.