national food authorities. This solution presupposed a highly developed
sense of community devotion in women running hand in hand with entire
lack of gift for community action. Woman, it was expected, would display
more than her proverbial lack of logic by embracing with enthusiasm
state direction and at the same time remain an exemplar of
individualistic performance. The Adamistic scheme seems still further to
demand for its smooth working that the feminine group show
self-abnegation and agree that it is not itself suited to reason out
general plans.

It is within the range of possibility, however, that no comprehensive
scheme of food conservation or effective saving in any line can be
imposed on women without consulting them. The negro who agreed "dat de
colored folk should keep in dar places," touched a fundamental note in
human nature, over-running sex as well as racial boundaries, when he
added, "and de colored folk must do de placin'." It might seem to run
counter to this bit of wisdom for women to be told that the welfare of
the world depends upon them, and then for no woman to be given
administrative power to mobilize the group.

But the contest between man's devotion to the habits of his ancestry in
the female line, and the ideas of his very living women folk, is as
trying to him as it is interesting to the outside observer. The
conflicting forces illustrate a universal fact. It is always true that
the ruling class, when a discipline and a sacrifice are recognized as
necessary, endeavors to make it appear that the new obligation should be
shouldered by the less powerful. For instance, to take an illustration
quite outside the domestic circle, when America first became convinced
that military preparation was incumbent upon us, the ruling class would
scarcely discuss conscription, much less adopt universal service. That