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Olive Oatman- Possibly the First Tattooed Caucasian American WomanOlive Oatman after she was ransomed (Olive Oatman - Wikipedia)2012 was the first year in which more women than men were tattooed in the U.S (twenty-three per cent of women, compared with nineteen per cent of men).[1] Tattoos appeal to contemporary women both as emblems of empowerment in an era of feminist gains and as badges of self-determination at a time when controversies about abortion rights, date rape, and sexual harassment have made them think hard about who controls their bodies—and why.[2]For thousands of years, across numerous cultures, women have tattooed themselves as a symbol of maturity, affiliation and cultural heritage. In the early 19th century, tattoos had long been associated with criminals, sailors, the underworld and native peoples- individuals occupying the fringes of America society.[3] So how did people react when a young teenage girl returned to mainstream society after living with a Mojave tribe for several years with a distinctive and permanent blue tattoo symbolizing her inclusiveness with the Mojave?Olive Oatman was a fourteen-year-old girl whose family was killed in 1851 in present-day Arizona by Native Americans, possibly the Yavapai, who captured and enslaved Olive and her sister. A year later Mojave Indians adopted the two girls. After four years with the Mojave, during which time her sister died of starvation, Olive returned to white society. Her story has been told, retold and embellished so many times – in the media and in her own memoir and speeches – that the truth is not easy to discern.Born into the family of Royce and Mary Ann Oatman in Illinois in 1837, Olive was one of seven children who grew up in the Mormon religion. Royce Oatman conducted a mercantile business, until the economic decline of 1842, when his business went bankrupt.[4] He moved temporarily to Pennsylvania for a time, but soon returned to Chicago, Illinois, where he engaged in farming. Having received a serious injury while assisting a neighbor dig a well,[5] Royce decided to go to New Mexico, where it was thought the milder climate would be beneficial.In 1850 they joined a wagon train led by James C. Brewster, a member of the Church of Jesus Christ of Latter-Day Saints (LDS), whose attacks on, and disagreements with, the church leadership in Salt Lake City, Utah, had caused him to break with the followers of Brigham Young in Utah and lead his fol-lowers--Brewsterites--to California, which he claimed was the "intended place of gathering" for the Mormons.[6]Referred to in several books of the Bible as rich pastureland for cattle with rugged mountains and beautiful plains, Brewster believed Bashan to be the true Zion and that it was located at the confluence of the Gila and Colorado Rivers.[7]In the days of the Oregon Trail, travelers headed West were exposed to serious dangers, but many of them packed up and left the East anyway.[8] Along with the enticing Gold Rush, there was another promise drawing settlers across the continent: the Mormon holy lands in Utah and California. With so many white travelers crossing through Native American tribal lands in the plains and desert, it was only a matter of time before conflicts started to arise.[9] There were numerous reports of settlers clashing with natives, usually over issues stemming from lack of resources in a part of the country where water and food was already scarce.[10]The Brewsterite emigrants, numbering close to 90, left Independence, Missouri, August 5, 1850.[11]Dissension caused the group to split near Santa Fe in New Mexico Territory, with Brewster following the northern route. The Oatmans and several other families chose the southern route via Socorro, Santa Cruz, and Tucson.[12] Near Socorro, Royce Oatman took command of the remaining wagons. They reached New Mexico Territory early in 1851 only to find the terrain and climate extremely unfavorable. Consequently, they abandoned the idea of reaching the mouth of the Colorado River.When they reached Maricopa Wells, they learned that the trail ahead was rough and the Indians hostile.[13] The other families decided to stay at Maricopa Wells, but this was not what Royce Oatman had envisioned for his family. He was determined to find a place where he could build a future for his seven children, who ranged in age from one to seventeen. Eight of the wagons followed the Rio Grande-Gila route with Royse Oatman at the helm.[14] With a shift in his objective and a new determination to go to California, Oatman led his party with little mercy. They rode long and hard under the sun’s oppressive heat and atop the unruly terrain, and when several of his oxen collapsed from exhaustion and members of the crew wanted to stop and rest, Oatman forged on with his family, fearing that his stock would perish before reaching California.Site of the Oatman massacre (Olive Oatman - Wikipedia)On the fourth day of their solo travels, a group of Native Americans approached them, requesting tobacco, guns and food. Olive later identified them as Apaches, commonly assumed, at the time, to encompass a variety of dangerous Southwest tribes, her captors were probably much less notorious.[15] Their proximity to the murder site, regular contact with the Mohave Indians, hunter-gatherer lifestyle and small scale farming practices suggest they were one of four fluid groups of Yavapais.[16] Most likely they were Tolkepayas[17], a name that distinguishes them more geographically than culturally from other free-ranging yet interconnected Yavapais.On February 18, 1851, a group of Yavapai tribesmen attacked them Oatmans on the banks of the Gila River 80–90 miles east of what is now Yuma, Arizona. Royce, Mary and four of their children were killed at the scene, and fifteen-year-old son Lorenzo was badly injured.[18] Lorenzo regained consciousness to find his family killed and Olive and Mary Ann missing. He eventually reached a settlement where he was treated for his wounds, and rejoined the original wagon train.[19] Three days later, Lorenzo backtracked and found the bodies of his slain parents and siblings.Lorenzo and the men who accompanied him had no way of digging proper graves in the rocky soil, so they gathered the bodies together and formed a cairn over them.[20] It has been reported that the remains were reburied several times in the ensuing years, and Arizona pioneer Charles Poston supposedly moved them to the river for a final reinterment.[21]Olive, age 14, and Mary Ann, age 7, were captured and held as slaves at a village near the site of modern Congress, Arizona. They recollect that their attackers divided into two groups, one herding the animals and carrying the looted items while the others shepherded the captured girls about half a mile to a campsite.[22]Tied with ropes and forced to walk along the Arizonan desert, the girls' health suffered deeply; they became hungry and dehydrated. Whenever they asked for rest or water, they would be poked by their captors with lances. After a brief rest and some food, which the girls refused, they continued their march. By this time their captors had removed the girls’ shoes, knowing that would prevent their escape. Their feet were quickly bruised and bloodied by the volcanic rock.[23]The Reason This Woman From The Wild West Had A Tattoo On Her Face Is Frankly ChillingAfter arriving at the Yavapai rancheria, the girls were treated in a way that appeared threatening, and both feared they would be killed. However, they were used as slaves, forced to forage for food, carry water and firewood, and other menial tasks; they were frequently beaten and mistreated.[24] Mary Ann and Olive were forced to hard labor, and would be bothered by Yavapai children, who used sticks to burn them.[25]A year later, a group of Mojave Indians lead by a young woman who, Olive later learned, was the daughter of their chief, “beautiful, intelligent, well-spoken, fluent in the languages of both tribes,” and most importantly, sympathetic to the predicament of the girls,[26] visited the Yavapai village and traded two horses, vegetables, blankets, and other trinkets for the girls. Once the transaction was complete, they were forced to walk several hundred miles to a Mojave village where the Gila River met the Colorado River, near what is now Needles, California.[27]Tribal leader Espianola and his family immediately adopted Mary Ann and Olive Oatman.[28] The Mojave were more prosperous than the Yavapai, and both Espianola’s wife Aespaneo and daughter Topeka took an interest in the Oatman girls. Aespaneo arranged for the Oatman girls to be given plots of land to farm.[29] Olive expressed her deep affection for these two women numerous times over the years.Taken after her ransom, this photo of white Mormon Olive Oatman shows her blue cactus ink tattoo given to her on her chin by the Mohave who adopted her: five vertical lines, with triangles set at right angles. (Olive Oatman, the Pioneer Girl Abducted by Native Americans Who Returned a Marked Woman)Native Americans have extensive cultural traditions that involve tattooing, but each group has different customs. In the past, several factors affected their tattooing, such as the location of the group, the natural resources to which they had access, and the religion and creation stories in which they believed.A specific example is the Mojave tribe, which was known at least as far back as the 16th century by the Spanish. Located mainly in California and Arizona along the Colorado River, the tribe used ink from the blue cactus plant to tattoo adolescents as a rite of passage.[30]As with most North American Indians, they were fond of personal adornment. Two of their favorites were tattooing and body painting. Men and women would tattoo their chins and sometimes their foreheads. Both sexes would also paint striking designs on their faces, hair and body. There was no special guild of tattooists and most tattooing was done on people between the ages of 20 and 30. Part of the Mohave belief is that any man or woman without a tattoo on the face would be refused entrance to Sil'aid, the land of the dead. Their belief was so strong that black paint would be rubbed on the tattoo marks of the dead so they were more visible on judgment day. Because of this belief, many old folks who had not been tattooed in their youth were tattooed on their deathbeds.[31]The Mojave also got tattoos for luck and protection when heading into battle and for religious ceremonies.The Mojave marked both Oatman girls on their chins with indelible blue cactus tattoos in keeping with tribal custom. According to Mojave tradition, such marks were given only to their own people to ensure that they would have a good afterlife.[32]“[They] pricked the skin in small regular rows on our chins with a very sharp stick, until they bled freely,” Olive would later write.[33] The sticks were then dipped in weed juice and blue stone powder which was then applied to the pinpricks on the face.Mohave Indians, Illustrated by Balduin Möllhausen, during Lt. Amiel Weeks Whipple’s 1853-54 expedition (Heart Gone Wild - True West Magazine)Olive stated that Mary Ann died "about a year" before her own release in 1856.[34] Mary Ann, after 3–4 years with the Mojave, died of starvation during a famine in which many Mojave died as well.[35] In 1855, according to contemporary weather reports, the tribe experienced a severe drought and an accompanying shortage of food.Shortly before dying, she tried to comfort her sister by telling her "I have been a great deal of trouble to you, Olive. You will miss me for a while, but you will not have to work so hard when I'm gone."[36]Engraving of the death of Mary Ann Oatman (Mary Ann Oatman - Wikipedia)The date of Mary Ann's death is significant because it suggests that the two girls had at least partially assimilated into the tribe. Whether Olive and Mary Ann were truly adopted into that family and the Mojave people is unknown. Olive told one of the first reporters to interview her that the Mohaves always told her she was free to leave when she wanted to, but that they wouldn’t accompany her to the nearest white settlement for fear of retribution for having kept her for so long.[37] Since she didn’t know the way, she reasoned, she couldn’t go.Later she would claim that she and Mary Ann were captives and that she was afraid to leave. Yet it seems Olive grew accustomed to life with the Mohave. Over time she acclimated to their society and even began following their customs, taking on a clan name of Oach.[38] The Mohave referred the girls as “ahwe,” meant “stranger” or “enemy,” not “slave” or “captive.” The tribe loved teasing and obscene nicknames. Olive’s name, Spantsa (“unquenchable lust”) appeared on the travel pass that was sent by the U.S. army to the Mohave for her ransom.[39]When a group of railway surveyors under the command of Amiel Weeks Whipple visited the village in March 1854, she did not attempt to identify herself to the visitors.[40] Years later she met with a Mojave leader named Irataba in New York City and spoke with him of old times.[41] While Olive sometimes spoke with fondness of the Mojave, she became less positive about her experience over time; she may have suffered from Stockholm Syndrome.[42]Lorenzo Oatman (The Extraordinary Story of Olive Oatman)During the time the two girls were with the Mojave, their brother, Lorenzo Oatman continued to search for his sisters. At some point during the winter of 1855-56 the U.S. Army received word that Olive was living with the Mojave.When Olive was 19 years old, a Yuma Indian messenger named Francisco arrived at the village with a message from the authorities at Fort Yuma, which is in Imperial County, California, across the Colorado River from Yuma, Arizona.[43] Rumors were circulating that a white girl was living with the Mojave and the post commander requested her return – or to know why she chose not to return.The Mojave initially sequestered Olive and resisted the request, first denying that Olive was white. Over the course of negotiations, they also expressed their affection for Olive. Shortly thereafter Francisco made a second fervent attempt to persuade the Mojave to part with Olive, offering them blankets and a white horse in exchange, and he passed on threats that the whites would destroy the Mojave if they did not release Olive.[44]After some discussion, in which Olive was included, the Mojave decided to accept these terms. On February 28, 1856, Olive Oatman was ransomed and escorted on a twenty-day journey to Fort Yuma.[45] Topeka (daughter of Espianola and Aespaneo) went on the journey with Olive. She described the negotiations as follows:“I found that they had told Francisco that I was not American, that I was from a race of people much like the Indians, living away from the setting sun. They had painted my face, and hands, and feet of a dun, dingy color that was unlike that of any race I ever saw. This they told me they did to deceive Francisco; and that I must not talk to him in American. They told me to talk to him in another language, and to tell him that I was not American. Then they waited to hear the result, expecting to hear my gibberish nonsense, and to witness the convincing effect upon Francisco. But I spoke to him in broken English, and told him the truth, and also what they had enjoined me to do. He started from his seat in a perfect rage, vowing that he would be imposed upon no longer.”Before entering Fort Yuma, Olive insisted she be given proper clothing, as she was clad in a traditional Mojave skirt with no covering above her waist.[46] She washed the paint from her face, the dye from her hair, and dress in appropriate Western clothing before entering the fort. Inside the fort, Olive was surrounded by cheering people. Within a few days, she discovered her brother Lorenzo was alive and had been looking for her. Their reunion made headlines across the West.Olive cried into her hands when she was delivered to the U.S. Army at Fort Yuma. She paced the floor and wept at night after she and Lorenzo moved to Oregon to live near their cousins. A friend described her as a “grieving, unsatisfied woman” who longed to return to the Mohave.[47] When Olive heard that a tribal dignitary named Irataba was traveling to New York in 1864, she went to visit him.[48] Interviews given after her return to society indicated that her time woth the Mojave was not the Indian nightmare so mamy expected.There are numerous unsubstantiated rumors that Olive was married to the son of the Mojave chief and that she gave birth to two boys when married to him.[49] The Arizona Republican in Phoenix, dated 30 April 1922, reported “opening skirmish of one of the most interesting legal battles in the history of Mohave county . . . in Oatman Court of Domestic Relations when John Oatman, wealthy Mohave Indian, was sued for divorce by his wife, Estelle Oatman . . . John Oatman claims to be the grandson of Olive Oatman, famous in Arizona history.”[50]Contrary to stories circulating after her release, Olive almost certainly didn’t marry a Mohave or bear his children. If she had, it would have been a highly unusual, thus memorable, piece of tribal history. However, Olive did confess to a friend (according to the friend) that she had married a Mohave man and had two sons with him – and that her depression upon returning to society was actually grief at having left them behind.[51]The late Llewellyn Barrackman, who was the tribe’s unofficial historian, reported that if Olive had, “we would all know.”[52] He added that the children would have stood out as mixed-race Mohaves who could have been easily traced to her. Furthermore, though she married after her ransom, Olive never had biological children, which raises the possibility that she couldn’t. Finally, a half century after her ransom, when the anthropologist A.L. Kroeber interviewed a Mohave named Musk Melon who had known Olive well, he said nothing about her having been married.[53]Olive had assimilated so well into Mohave culture during the four years that she lived among them that she had nearly forgotten English. But after returning to the east to live with relatives in Albany, New York and attending school, she quickly regained her mother tongue.[54]Stories about white people being captured by Native Americans and enslaved were a popular genre at the time. They tended, however, to have racist overtones and chimed with a widespread belief that Native Americans were barbaric savages. Olive’s story had all the right ingredients, and her tale was all the more gripping because of the tattoos that marked her face.The Reason This Woman From The Wild West Had A Tattoo On Her Face Is Frankly ChillingIn 1857, the Reverend Royal Stratton wrote Olive’s story: Life Among the Indians: Captivity of the Oatman Girls, one of the few published accounts of Indian captivity at that time.[55] It was incredibly successful and sold out three editions in one year, a best-seller. In 1858, the Oatmans moved to New York with Stratton, and Olive went on the lecture circuit to promote his book. Royalties from Stratton’s book paid for the education of Lorenzo and Olive at the University of the Pacific.[56]These appearances were among the few occasions on which she appeared in public without wearing a veil to cover her tattooed face. Olive stated that the Mojave tattooed their captives to ensure they would be recognized if they escaped. “You perceive I have the mark indelibly placed upon my chin,” she said, neglecting to mention that most Mojave women wore chin tattoos.[57] Stratton’s book also claimed that the girls received designs specific to “their own captives.” But the very pattern Olive wore appears on a ceramic figurine of the late 19th-early 20th century that displays traditional Mohave face painting, tattoo, beads and clothingMuch of what actually happened to Olive Oatman during her time with Native Americans remains unknown. In response to rumors to the contrary, Olive denied that she had been married to a Mojave or was ever raped or sexually mistreated by either tribe.[58] In Stratton’s book she declared that “to the honor of these savages let it be said, they never offered the least unchaste abuse to me.”[59]In November 1865, Olive married cattleman John Fairchild.[60] After her marriage, she gave up all of her lecture activities, remaking herself into a proper Victorian lady, complete with a child (the couple adopted) and a beautiful house. Olive did charity work, and like a many a Victorian woman, she apparently suffered from neurasthenia, a malady Olive may have been more susceptible to after her years of freedom, fresh air, and activity with Mohave.[61] They lived in Detroit, Michigan for seven years before moving to Sherman, Texas in 1872, where Fairchild was president of the City Bank. He made his fortune there in banking and real estate. During 1876, they adopted a baby girl named Mary Elizabeth (called Mamie) and moved into a handsome two-story house.[62]Although Olive was a respected member of the Sherman community and Fairchild was one of its most prominent businessmen, she was clearly troubled. Shy and retiring, Olive was interested in the welfare of orphans but rarely discussed her own youth as an orphan and Indian captive. She always kept a jar of hazelnuts, a staple Mojave food, as a reminder of her earlier adventures.[63] She rarely left her home and, when she did, attempted to cover her chin tattoo with veils and face powders.Her time spent with the native tribes marred the rest of Olive Oatman’s life, since she lived, literally as a marked woman. If she had, in fact, been married to a native man or even if she’d engaged in sexual activity with any of them, the pressure to hide it would be serious, now that she was away from the so-called savages and back in conservative Western society, where a woman’s virginity was sacrosanct.[64] Even friendships between white and Native American people were frowned upon, to say nothing of sexual relationships. She already had the social fallout from the face tattoo to deal with, and the pressure of instant celebrity didn’t helpIn her forties, Olive battled debilitating headaches and depression. In 1881, she spent nearly three months at a medical spa (sanitarium) in Canada, largely in bed.[65] Oatman seemed to suffer from some chronic form of post-traumatic stress for most of her later life. Letters found after her death bore evidence to the psychological scars she had suffered in her early years.[66] Often ascribed to mistreatment by the Indians, her emotional problems were just as likely due to the loss of her family members and the bittersweet memories she left behind in the Mohave Valley.Olive Ann Fairchild (Oatman) 1837 - 1903 BillionGraves RecordOlive died in Sherman on March 21, 1903, at the age of sixty-five from a heart attack. John Brant Fairchild died four years later, on April 25, 1907. Both were interred in an elaborate grave Fairchild had prepared in Sherman’s West Hill Cemetery.Footnotes[1] Tattooed women outnumber men in a new poll[2] A Secret History of Women and Tattoo[3] Encyclopedia of Body Adornment[4] Oatman[5] The Tattooed Pioneer Girl[6] Church of Christ (Brewster)[7] Gila Bend and the Oatman Tragedy[8] What Life on the Oregon Trail Was Really Like[9] The Incredible Story of Olive Oatman, The Tattooed Texas Woman[10] Native American Timeline of Events[11] Royce Boise Oatman, Sr.[12] Oatman[13] Olive Oatman, the Pioneer Girl Abducted by Native Americans Who Returned a Marked Woman[14] Gila Bend and the Oatman Tragedy[15] 10 Myths About Olive Oatman | True West Magazine[16] Nature, Culture and History at the Grand Canyon[17] Surviving Conquest[18] Oatman Massacre: The Bones Still Speak[19] The story of the young pioneer girl with the tattooed face[20] Oatman Massacre: The Bones Still Speak[21] https://www.google.com/url?sa=t&source=web&rct=j&url=http://arizonaexperience.org/remember/charles-poston&ved=2ahUKEwjaiK7mntXiAhUCzlkKHc8YBEcQFjALegQIChAB&usg=AOvVaw0sbx36EgMo-Qbn7zJZAiVh&cshid=1559837359285[22] Olive Oatman’s Rescue: A True Indian Captive Story[23] Oatman Massacre: The Bones Still Speak[24] Olive Oatman - Wikipedia[25] Olive Oatman’s Rescue: A True Indian Captive Story[26] Oatman Massacre: The Bones Still Speak[27] The Strange Story of a 19th Century American Settler and The Bizarre Tattoos on Her Face[28] The story of the young pioneer girl with the tattooed face[29] The Extraordinary Story of Olive Oatman[30] The Blue Tattoo | The Mohave Indians | Olive Oatman[31] Olive Oatman[32] Olive Oatman: The Girl With the Mojave Tattoo | JSTOR Daily[33] Hell on Wheels Handbook – Olive Oatman, a Historical Counterpart to Eva[34] Captured: Olive Ann Oatman[35] The High Chaparral Oatman Girls[36] http://McGinty, Brian (2014). The Oatman Massacre: A Tale of Desert Captivity and Survival. University of Oklahoma Press. ISBN 0806180242[37] r/HumanPorn - Olive Oatman, a White woman who lived with a Mojave tribe for 5 years after being kidnapped at 14 and traded by a Yavapai tribe. Seen here with traditional Mojave face tattoo [1000 × 1478][38] Olive Oatman, The Mormon Girl Who Was Raised By The Mohave[39] The Reason This Woman From The Wild West Had A Tattoo On Her Face Is Frankly Chilling[40] Amiel Weeks Whipple - Wikipedia[41] http://Brian McGinty. The Oatman Massacre: A Tale of Desert Captivity and Survival. 2004.[42] Heart Gone Wild - True West Magazine[43] Location, Clothes, Food, Lifestyle, History and famous Chiefs***[44] The Abduction of Olive Oatman[45] Olive Oatman's First Account of Her Captivity Among the Mohave[46] Redirect Notice[47] Olive Oatman's First Account of Her Captivity Among the Mohave[48] http://800 Copeland Ave La Crosse, WI 54603[49] The Incredible Story of Olive Oatman, The Tattooed Texas Woman[50] Olive Oatman: More Than the Girl with the Chin Tattoo[51] Remembering Olive Oatman, the Pioneer Girl Who Became a Marked Woman[52] The Rhythmic Journey Home -- Birdsingers Ensured Victory at Ward Valley[53] Captivity of the Oatman Girls[54] Remembering Olive Oatman, the Pioneer Girl Who Became a Marked Woman[55] Myths and Traditions of the Crow Indians[56] Olive Oatman, ca. 1860[57] Olive Oatman, The Mormon Girl Who Was Raised By The Mohave[58] Olive Oatman: More Than the Girl with the Chin Tattoo[59] Myths and Traditions of the Crow Indians[60] FAIRCHILD, OLIVE ANN OATMAN[61] Taking it on the Chin[62] https://www.google.com/url?sa=t&source=web&rct=j&url=https://medium.com/%40belleoftheplain/olive-oatman-the-mohave-tribe-4ba8c9135abf&ved=0ahUKEwjgqcy_89XiAhUFQ60KHZAsB7YQ2aoCCNEBMBg&usg=AOvVaw0A_nsUpSa7IyH6h89OIr0V[63] Location, Clothes, Food, Lifestyle, History and famous Chiefs***[64] Colonial Women in Indian Captivity: Assumptions About Gender & Race[65] https://www.google.com/amp/s/blogs.ancestry.com/cm/the-girl-with-the-tattooed-face/amp/[66] Oatman family member to speak about historic massacre

Updated on December 30, 2020.If you have ANY Russian passport it means that you are a Russian citizen. International travel passport (a.k.a. “foreign passport”) is a legal ID in many cases even within the country. If you are a Russian citizen, you have an automatic and unquestionable permission to work in Russia as well as be engaged in any other lawful activity. There are certain limitations on who can work at which position but those are evident and natural in many other countries: certain government, law enforcement, military, or research jobs imply that you have not only citizenship and skills but certain other credentials, qualifications, and permissions.Here is a LENGTHY explanation of Russian passport system that digresses from the main topic but hopefully clarifies a lot of things to you and other readers. At least you asked for details about Russian passport.Under the wall of text there are scans of my own and some other passports with detailed explanations. Sensitive data removed unless I took an image from other sources on the web.In Russia internal (domestic) passport is similar to a citizen ID card in the majority of other countries (most notably in Europe and Mainland China, or what is in the US and UK is known as “government-issued photo ID”).It is the principal and most universal form of identity document, compulsory for each and every citizen age 14 and up (no exceptions, except maybe extremely hard mental patients).Almost the only people who can’t have their internal passport with them are patients of mental hospitals, military conscripts and jail inmates — their passports are stored at, respectively, office of chief doctor (i.e., hospital director) or relatives of the patient, commander of military detachment, or chief warden. Once conscription or jail term ends, or in case a mental patient is deemed sane enough to live outside institution, their passport is returned to them.Another case of a Russian citizen who is not mandated to have an internal passport is if one lives abroad permanently, did not forfeit Russian citizenship but has no residence in Russia. It is recommended to have one though. It is even possible to replace one via Russian embassy or consulate, but in this case the process may take up to six months.With military the only ID of the drafted soldier is so-called “Military ticket” (literal translation of военный билет), a passport-format booklet that contains a different set of information but also includes principal identification data and a photo — and you can buy a bus/train/plane ticket with it. Can’t marry with it though. At the age of 16 conscription offices issue “Conscript ID” to all boys. It is without a photo so it is not considered a valid ID and, upon either conscription or release from it, is replaced with the “Military ticket”.Conscription age is 18 to 27 for all males deemed suitably healthy unless they are:1) full-time students of higher or tertiary education, candidates and doctors in sciences;2) or have more than 3 children under 18 in their custody (either as a father or the only able adult of the household, the latter is quite shaky ground — sometimes social services prefer to draft a boy and put his younger siblings into orphanages — and different at that);3) the boy had his father or older sibling killed or injured to disability either in action or during the conscription service;4) the young man has other citizenship(s) in addition to Russian and/or lives abroad permanently;5) the young man already served in the army of another country — which implies that he: a) may possibly spy for a foreign military or intelligence service; b) already pledged allegiance to a different state.Pledge of allegiance, while being mostly a formal, if often solemnly festive, procedure, is taken very seriously by military and law enforcement, and not only in Russia but almost anywhere in the world. So seriously that the breach of it, a treason, in Russia is considered more serious a crime than a particularly violent multiple manslaughter. There is a way to obtain Russian citizenship in five years for foreigners via signing in as a contract soldier, but it is so tricky and rare that I can’t even remember anyone doing so, although such people indeed exist.Higher-ranked officers (sub-lieutenant and higher, up to Marshal — which is higher than a four-star General of Army and in Russia for the moment is the highest military rank possible in theory, although after numerous reforms of the Russian Army there are no Marshals left with the General of Army being the highest rank, the next is only the Supreme Commander, which, constitutionally, is the president of the Russian Federation. Throughout all history we had four men in Generalissimo rank: Alexander Suvorov, Mikhail Kutuzov, Joseph Stalin and Leonid Brezhnev, in the two latter cases those ranks were not field ranks, and with Brezhnev it was pure decoration) also have “Officer’s ID”, which can also be used as an official ID in many cases — but not civic acts like marriage/divorce, residential registration and employment/business contracts (a serviceman is employed by default).Technically all men and some women (including many, if not all, medical professionals regardless of gender) must have military ID, but practically that is not exactly compulsory: I, for example, being an able male, have no Military ID, only obsolete Conscript ID — but that is rather because I ditched not only conscription but actually almost all contacts with my local military office. Without the Military ID I can’t be a full-time employee of a government, a state-owned institution, and a non-foreign company that has more than 1000 employees (and thus must have its own military supervisor) — but I never had neither need nor desire to work there, I’m self-employed (and before that I worked in smaller collectives) — so the only case the army would want me is nationwide mobilization with martial law — and THAT is highly unlikely in the coming 6 years: I am 39 now, and after 45 non-military are de-listed from army ledgers regardless, and can only volunteer in case of all-out war, which did not happen since the World War II.How I ditched the army? Well, I was a full-time (sort of) student in 1999–2004, and then (I didn’t graduate formally, just abandoned the university after 4.5 years for various reasons) it was a classic no-show. Current laws do not allow that but in 2000s it was possible because of a legal loophole — which I exploited in earnest.If a young man who is already 18 but not yet 27 wants to get a passport for foreign travel — which is what “passport” is for the rest of the world except Russia, Belarus, Turkmenistan, partially (since 2016) Ukraine and (since 2019) Uzbekistan — one must provide a reference (which is practically a permit) from his local military office together with his internal passport, two passport-type 35×45mm color photographs on white background, and an application form.In Belarus, there is only one passport that is both a universal domestic ID and a passport for international travel. Previously Belarusians had a stamp in their passports that read “Can be used for foreign travel” but about ten or so years ago that practice was abandoned and Belarusian passport is now valid for foreign travel by default.In Ukraine, there was a similar system until 2016 with a Soviet-style passport (issued at 16, additional photos glued in at 25 and 45), which was inherited from the USSR, but since 2016 the country started transition to the European system of internal ID card and travel passport; previously issued passports are still valid.In Uzbekistan, until 2019 there was similar system too, and exit permits, but exit permits were abolished and two-passport system is now being gradually replaced with card+passport system.In Turkmenistan, the Soviet system remained intact: internal ID is a USSR-style passport book that is issued at the age of 16 with additional photographs glued in at the age of 25 and 45, and passport for foreign travel with exit permit that may be very tricky to obtain.Now, to the picture part. Here is my own passport with sensitive information masked. I got it to replace my previous one that I’ve got after my 20th birthday and which became so worn and torn for 17 years that it was not quite legal to use it.Passports are replaced: on 20th and 45th birthdays, after loss or serious damage (anything except allowed stamps and marks is a damage), upon name change.Last name change (including marriage/divorce/adoption — anytime upon application), first name change (usually happens with 20-year-olds), patronymic change (extremely rare, usually in case of adoption or upon very strongly motivated application backed by a crapload of paperwork) — that is done via ZAGS (civil registry). Since recently you don’t need to go specifically to ZAGS other than for marriage and divorce, as almost everything is now handled by “My Documents” MFC (multi-functional government service centers), at least in Moscow — and yes, the brand name of the MFC was directly influenced by Microsoft — specifically, My Documents folder in Windows, which is the most popular OS in Russia.The title spread (2nd page of cover with the view of Kremlin from the South-West and 1st page of booklet with the coat of arm) is universal for everyone and can be easily found online. It contains the title: PASSPORT OF A CITIZEN OF THE RUSSIAN FEDERATION. The cover is universal, dark crimson leatherette with slight variations from batch to batch. “Foreign” passport is of a brigher shade of red and has the twin-headed eagle on a heraldic shield: like here below on the right but embossed.This is the most modern (as of June 2020) form of Russian internal passport with the main spread spread filled exemplary in rather neat dot matrix print.Here above is the main ID spread, and that is how you show your passport to anyone who wishes to see it for identity or age proof.Line by line translation:RUSSIAN FEDERATIONPassport issued by: HQ of MIA of RUSSIA in the C(ity) of MOSCOWDate of issue: XX.XX.2018. Detachment code: 770-XXX (detachment names change from time to time due to bureaucratic motions but codes are permanent since 1994 or so).The red stamp reads: Ministry of Internal Affairs of the Russian Federation. Stamp for the main document that confirms the identity of a citizen of the Russian Federation at the territory of Russian Federation. 770-XXX. (and to the left from the eagle’s sceptre is the number of the stamp).Then goes the always-empty Personal Code field. Technically it is taxpayer’s number (INN) or social security (SNILS) number that would fit but the idea of a personal code met so fierce opposition by radical Orthodox Christian fundamentalists, very few but extremely vocal in all matters that religion has no place in (they quoted Revelations 13:16–17 — by the way, some most radical of them even refuse passports which is highly illegal, but Russia is vast and there are some places in Siberia and woods of Northern European Russia where such people supposedly live in their own private 17th century), that government decided to abandon the idea completely — but did not change the design and the layout of the passport.Red number is series and serial number.Then (masked) there are six digits of the passport serial number.Series and serial number together are what is called “passport number” in Russia because one makes no sense without the other.The third page is the MAIN PAGE with the photograph. This is the only laminated page of the passport, since 2008 it has a fancy hologram but initially some passports of the second generation (legally either generation is equal as long as the passport itself is valid) had bad lamination film that peeled off. One of my friends had such trouble and had to replace his passport much sooner than expected.Previously the passport photograph could be only black-and-white but after 2002 or so color photographs were also allowed, and since 2008 they are preferred. Also, in the first generation of Russian passport the photograph was 37×47 mm, but later the requirement was switched to standard European 35×45 mm.To the right from the photograph:Family (last) name: SOLOVEYFirst (given) name (may not coincide with the name Christian monks get after taking the veil, but ecclesiastical names have nothing to do with real names): IGNATPatronymic: ANDREEVICH (NB: patronymic is not the second name).Sex (male or female, no other options). Date of birth: DD.MM.YYYYPlace of birth. In my case it is just MOSCOW but people from smaller settlements have quite long strings there, like NNNN PLACE of NNNN DISTRICT of NNNN REGION. For example: пос. Бердигестях Горного улуса Республики Саха (Якутия).And again the number on the right.Below is the machine-readable stripe that wasn’t filled in the 1st generation passport. The transliteration is a horrendous creation of some obscure programmer in Internal Affairs who supposedly still is preoccupied with 1980s Soviet computers, but they managed to pull this disgusting madness into IATA standard. Luckily, in “foreign” passports transliteration is a bit more sensible, but just a bit. This year, when I replaced my “foreign” passport, I raised a little fuss because they tried to write my last name as Solovei instead of proper Solovey, but I won thanks to the clerk’s wit and assistance.Notably, there is no “entry number five” — ethnicity — in Russian passport, unlike all versions of Soviet passports (1932, 1947, 1974). It was decided in the 1990s to forfeit it to subdue nationalism and xenophobia. Legally (and mostly practically, although there are some xenophobic issues) if you are a Russian citizen, your ethnicity is of no consequence whatsoever. At that, there are people who are overly proud with their ethnicity and there is sort of a movement to return ethnicity into passport, quite notably both radical communists and some far right agree on that, but that will probably not happen in any foreseeable future.45 is the code of Moscow according to OKTMO. 77 is the code of Moscow according to the Constitution. Here is the cross-reference table of all regional code systems (in Russian).Constitutional codes are used in everything except passports and some other registries. Car plates, INN (taxpayer’s numbers), medical insurance policy numbers, etc., use constitutional codes.18 is the year of issue. My first passport had 97 there (although I’ve got it in January 1998, but it was the very-very first series of this type of Russian passport, and mine had a number within the first 5000, so I was an early adopter).With my first passport I got into a transition period, like many people in Russia did in many other cases in 1990s–2010s: when I turned 14, it was late 1995, the passport law was still Soviet (despite the USSR was officially dissolved on December 8, 1991, and practically on December 25, 1991), and Soviet passports were valid. In 1994 or so, newly-issued passports started to get Russian Federation inlay. I turned 16 in the late 1998 and next day after birthday rushed to the passport office to apply. I filled the form that presumed “transitional” passport — Soviet-style with Russia inlay… and waited. New passports were already widely advertised but there was a huge mess about it, delays, shortages and whatnot. My slightly older classmates got their “transitional” passports earlier. Yet, in about three weeks I’ve got a call from the passportist that I should re-apply for a new, all-Russian, passport, bring new photographs — and WAIT. So I waited. Finally, I have got my red-bound booklet in mid-January 1998 — and was, as I already told, among the first people in Russia with that. Notably so, police database that I had a sneak peek into, lists my first passport as issued in February 1997, which could not be.Technically it was (and is) sort of illegal to not have a passport for longer than 30 days after the the 14th, 20th, and 45th birthdays but, first, absolutely everyone knew about the passport havoc, and, second, no one in their right mind then would ask a schoolboy for a passport — birth certificate at most, that, quite obviously, has no photo in it — contrary to “foreign” passport that even babies must have… During a short, but eventful period in my life that I worked as an ID photographer, I did take pictures of babies for their passports several times, and sometimes do it now when my relatives, friends, or colleagues need quality ID photos of their babies — and that is a task. Luckily, no police or border control officer anywhere in the world is exactly picky about the angle and facial expression in this case. Ah, by the way — it is HIGHLY NOT RECOMMENDED to smile on ID photos in Russia… and, since 2005, in Canada, as I was told.Here, for comparison, is my previous (2001, 1st generation) passport, issued by a different passport office.Already neatly printed but the photograph is classic black-and-white and machine-readable stripe is clear. The rest, apart from the number and place of issue, is the same. I scanned it in 2009 or so not removing my custom cover, so you see some wear on it. Internal passports that are not valid anymore, are taken away from you by the passport office. Technically the passport is a government property, not the citizen’s. In 1998–2002 most passports were filled by more or less neat handwriting in black ink, dot matrix printers are used since about 2001.Here is (randomly googled) scan of the title spread of the first-gen passport, filled by hand in black ink. The empty personal code field is marked (on this scan, not in actual passport) with a red frame. This scan has no concealed information, contrary to mine, but it is not valid anymore anyway. My first passport looked like this. Here the guy is 15 years old, which happened a lot in 1998 and early 1999 with kids born in 1983 and early 1984.Below is the second spread (pages 4–5). Also very important: PLACE OF RESIDENCE. A.k.a. propiska. Officially it is “registration at the place of residence, permanent”, and not “propiska” since 1993 but the name stays, even in some semi-official paperwork.I confess, only once I have seen anyone’s passport with the page 4 filled — but the guy married and divorced so often that he ran out of space in all designated pages. This stamp is dot-matrix-printed, but probably all subsequent ones, if they ever happen, will be traditional rubber stamps with handwriting……like in my previous passport when I have got my current apartment from the city and moved (legally; practically I lived with my parents) from a very central but very decrepit location into a brand new block in the outskirts. Still South-East but quite nice area, especially compared to more recent projects. So here you see the registration stamp (there is no my parent’s address here because when I’ve got that — second — passport, I was registered in other place… exactly with the purpose of getting the new and better flat, even in less convenient location than a 20-minute walk from the Red Square within the Garden Ring. The stamps are registration, un-registration (smaller), and, on page 6, new registration (which is my current address).Pages 5 to 12 are dedicated to residential registration. Here again are pages from my current passport and you can see the difference: in 1–2-generation passports the number was printed in red on all pages by a special numbering machine, and in 3–4th-gen passport it is laser-perforated on pages 5 to 20. The pages are laser-punched in stack at specific power to avoid burning them, so in the end you’ll see that the perforation is much less prominent.Page 13 is dedicated to military service. Usually there is one stamp, two at most: registered with military, or non-draftable, and, sometimes, unregistered with military. Blank in my case because I ditched the army completely and they don’t care (see above). Military un-registration stamp usually doesn’t happen because the passport is replaced at the age of 45 which coincides with de-listing from military anyway.Here is how page 13 usually looks (here it is in the 1st generation passport). The stamp says: “Liable for military service”. Such stamp appears after the conscritoion service. In this case it is done with a dot matrix printer.Pages 14 and 15 are dedicated to marital status. I am single, had always been and probably will be, so in my case those are blank. Those who have information there have a stamp (either traditional or printed) stating that the civil a registry office (location) registered a marriage with other person, last name changed or not changed, when it happened. Often that stamp is followed by a similar divorce stamp and, not quite seldom, a new marriage stamp. Marriage and divorce cerificates are issued as well but they are rarely required in daily life, only for visa purposes sometimes, and and some complex paperwork. In the visa case originals are not always necessary because consulates are fine with copies or scans.Here is an example (randomly googled) of the filled marital status spread. The marriage stamp is printed because the girl supposedly turned 20 shortly after the marriage or lost her previous passport and, thus, replaced it. The divorce stamp is conventional. It is evident that the marriage lasted for only 8 months (not 9, because divorce application is filed in 30 days prior to the date of actual divorce… and it is a very common story in Russia, more than 50% of marriages end with divorce, especially among people under 25 — and that is one of the reasons I prefer not to engage myself in commercial wedding photography) and she did not change her last name.Pages 16–17 are about children. Again, empty in my case, but not only in my: it is not exactly required to list kids in your passport, and often only mothers are doing so, if at all. The table reads as the following:CHILDREN:Sex | Last name, first name, patronymic | Date of birth | Personal code (always empty for the reasons explained above). This table has space for six children at most but families with more than 1 or 2 children are quite rare, and even more rare are those with more than 3. But, again, it is not really necessary to fill that.Here is an example (randomly googled) of a (still) happy father holding both his and his wife’s passports, together with the birth certificate in the background, and the newborn’s name is put into both passports:Here is an example of a completely filled “Children” passport pages with six names. It is so unusual that it hit the news (hence the newspaper logo in the top right corner of the picture). The stamps are dated with one (and later) date because the passport was replaced for whatever reason and all the records were put afresh. This is, by the way, one of the last 1st-gen passports, judging by the date (pre-2008) and newer printer font.Then, the last spread. Pages 18–19 are designated for miscellaneous information: previous passport(s), “foreign” passports (as you can see, I have one previous listed and two “foreign”, and the most recent one is with a rubber stamp and handwriting. The date is March 20 but actually it happened on June 1, because the “foreign” passport itself was issued on March 20 and was delivered to my local MFC on April 3 — but between March 30 and May 31, 2020 government service offices were shut down completely because of the pandemic.There are two more bits of information that can be put on pages 18 or 19.One is the information of your blood group and Rh. Very few people bother to do it, I did not either (although I think, I can do it, even out of sheer professional curiosity).Here is a randomly googled example of the blood information on page 18 put in by a commercial lab……and by a government-owned public hospital:Blood information can be written in passport by any organization with medical license — public or private clinic or hospital, bioanalytical lab, blood transfusion station (like below). Police, civil registry, government offices or citizens themselves can’t do it, only medical professionals.Another piece is INN (taxpayer’s numer), that is done at the Tax Service office. Here is another googled example — and it seems that the guy was on a mission to fill his page 18 completely, as well as he did not bother to conceal his private information.Page 20 contains the excerpt from the Passport Statute. There is word РОССИЯ (RUSSIA) in the top brown stripe, visible under the angle (another way of protection)3rd page of cover is blank (in contains the state print shop mark and the year of design, this is a 2nd-gen passport). The back cover is plain leatherette.Russian internal passport, as of 2020, is valid to travel not only within Russia, but around five EAC countries: Belarus, Armenia (only when arriving via Yerevan and Gümri airports), Kazakhstan and Kyrgyzstan — but putting border crossing stamps in Russian passport voids it — and that was a constant source of annoyance generated by Ukrainian border guards who still put such stamps until about 2011 — later they mostly ceased to do it, and since 2015 Russian citizens can (barely) enter Ukraine only using their international passports.To finalize this answer, here is a scan of the ID page of my brand new international passport with sensitive info omitted. The first page is plastic and contains the biometric chip. The chip now holds a scan of color photograph I provided upon application, and data of two index fingers that conforms to ICAO standard, like in the EU — but not yet a retina scan. The black-and-white photograph is done in an automated booth at the passport office (that’s why the quality is rather poor) and laser-engraved at the factory where biometric travel passports are mass-produced. My lower signature is also engraved and is done digitally with a special tablet similar to artistic or rather the one you sign for your credit card payments sometimes. The chip is embedded under the globe with compass on the right, and that is covered with another photograph of me that is printed using different technology (looks like negative on a scan).Apart from citizen passport there are service passports for officials — those are used by government officials and those military who are eligible for business trips abroad, they have a dark blue cover; and diplomatic passports with green covers — and the latter sometimes confuses border control and security in places where they see conventional green passports (of Saudi Arabia, South Africa, South Korea, Pakistan) much more often than Russian diplomatic ones.Talks that Russia should abandon internal passport in favor of plastic credit-card-size IDs are going on since about 2010, but practically it is still nowhere to be seen. Yet, current prime minister Mikhail Mishoustin is a former IT entrepreneur and a technophile (he was the man behind the IT reform of the Federal Tax Service that he ruled with an iron hand of a progressor in 2011–2019, and it is now much easier to deal with that authority online or in apps) — so recently he announced a “digital passport” mobile app (the idea met quite serious opposition, by IT professionals not in the least), and also that starting 2021 (maybe) a replacement of passport books with proper ID cards will commence. We’ll wait and see, but I think I’ll be among the first applicants when ID cards appear and it becomes possible for me personally.

Harriet Martineau c1834, by Richard Evans. (Harriet Martineau - Wikipedia)In 1855, Harriet Martineau, aged 52, prepared to die of a heart condition diagnosed by her London physician. She hastily finished her autobiography and wrote her own obituary for The Daily News, the newspaper she had served since 1852, leaving a space for someone to enter the date of death when it finally occurred.[1] That date turned out to be 21 years later, in 1876. Over time, her fame declined. ‘I had no idea she was still alive even, much less contributing to The Daily News,’ admitted her near-contemporary, the actress Fanny Kemble, in 1874.[2] Martineau herself added not another word to her Autobiography (1877).[3]Best remembered today as a journalist, educationalist and early feminist sociologist, Martineau was also the author of an amazingly outspoken Autobiography. So far as journalism is concerned, she started young, published in all the leading periodicals, and could write about anything and everything, from China (past and present) to the fire hazards of crinolines. In 1852, The Quarterly Review joked:When she speaks of Continental politics, her proper post seems the Foreign Office; but when she touches on religious matters, and disposes of Presbyterian schism and Tractarian mummery, we are at a loss to say whether she should have been Moderator of the General Assembly or Archbishop of Canterbury.[4]In her heyday, however, when she first shot to fame in 1832, it seemed that everyone knew who Martineau was, and talked about her as an unlikely new celebrity: ‘the little deaf woman at Norwich’, as Lord Chancellor Henry Brougham nicknamed her.[5] How then, do we explain her extraordinary success, followed by decades of oblivion, and now, strangely enough, a new kind of popularity, especially with feminist critics and historians?Born in 1802 into an earnest, middle-class family in Norwich, Harriet was the sixth child of a bombazine manufacturer, Thomas Martineau, and his Newcastle wife, Elizabeth Rankin.[6] The Martineau family was of French Huguenot ancestry and professed Unitarian views.[7] Her adored younger brother, James Martineau (1805-1900), became a prominent Unitarian minister and philosopher the tradition of the English Dissenters,[8] and her older sister Rachel (1800-78) headmistress of a Liverpool girls’ school attended by Elizabeth Gaskell’s second daughter, Meta.[9] Her uncles included the surgeon Philip Meadows Martineau (1752–1829), whom she had enjoyed visiting at his nearby estate, Bracondale Lodge[10] , and businessman and benefactor Peter Finch Martineau.[11]Harriet Martineau's childhood home (Harriet Martineau - Wikipedia)Her ideas on domesticity and the "natural faculty for housewifery", as described in her book Household Education (1848)[12] , stemmed from her lack of nurture growing up. Although their relationship was better in adulthood, Harriet saw her mother as the antithesis of the warm and nurturing qualities which she knew to be necessary for girls at an early age, claiming her mother abandoned her to a wet nurse.[13]Her mother urged all her children to be well read, but at the same time opposed female pedantics "with a sharp eye for feminine propriety and good manners. Her daughters could never be seen in public with a pen in their hand." Her mother strictly enforced proper feminine behaviour, pushing her daughter to "hold a sewing needle" as well as the (hidden) pen.[14]By the time she was sixteen, she was forced to face and deal with increasing deafness, which she described as ‘very noticeable, very inconvenient, and excessively painful.’[15] Over time, Martineau would go on to lose her senses of taste and smell. She taught herself how to manage her handicap with the assistance of an ear trumpet, so that she could take in what she needed in unobtrusive ways.[16] She would be plagued by poor health for the remainder of her life, including two extended periods of ill-health, from 1839 to 1844, and from 1855 until her death.biography and bibliographyHer brother James introduced her to his college friend, John Hugh Worthington, to whom she became engaged, but the relationship was beset by doubts and difficulties and later came to an end when Worthington became seriously ill and eventually died.[17] Harriet writes in the Autobiography that despite her grief at his death, she was relieved when circumstances intervened to prevent their marrying.After her father’s death in 1826, followed by the collapse of the family textile business in 1829[18], Martineau, then 27 years old, stepped out of the traditional roles of feminine propriety to earn a living for her family. Too deaf to work as a governess, yet passionate about educating the public, she pitched herself into serious-minded journalism. Along with her needlework, she began selling her articles to the Monthly Repository, earning accolades, including three essay prizes from the Unitarian Association.[19] Her regular work with the Repository helped establish her as a reliable and popular freelance writer.Martineau began quietly enough, by submitting articles on religious themes to the Unitarian Monthly Repository from 1822.[20] But soon she developed the confidence to tackle the distinctly ‘masculine’ field of political economy. Aware that the textbooks on the subject were intimidating for nonspecialists, she wanted to explain to the public how and why economic laws worked as they did via a series of short tales, each set in a different kind of community.[21] Derived principally from Adam Smith’s TheWealth of Nations (1776)[22] , James Mill’s Elements of Political Economy (1821)[23] , and the theories of Thomas Malthus and David Ricardo, Martineau’s 25-volume series Illustrations of Political Economy (1832-4) was also inspired by Jane Marcet’s Conversations on Political Economy(1816), which showed her how to connect economic theory with the realities of people’s lives.[24] As she read Marcet’s book, Martineau recalls in her Autobiography, ‘groups of personages rose up from the pages, and a procession of action glided through its arguments, as afterwards from the pages of Adam Smith, and all the other Economists’.[25]Martineau’s social and geographical range in these tales was enormous, her characters including the aristocracy, an actress, trades unionists, Irish ‘Whiteboys’, workhouse inmates, clergymen, children, even a mob storming the Bastille in a tale called French Wines and Politics (1833).[26] Each Illustration ended with a ‘Summary of Principles’ – in the case of A Manchester Strike, on wages, population and ‘Combinations of labourers against capitalists’ – to ensure that readers who had lost themselves in the story remembered the takeaway message.[27]It remains difficult for modern readers to understand why her Illustrations were such a roaring success with the public. Even the teenage Princess Victoria loved them, though Martineau worried that she might be skipping the summaries of principles at the end of each tale.[28] Conditions at the time were febrile. Not only was there a dearth of significant imaginative literature in the early 1830s, but the country was also in a state of high anxiety, blamed on social unrest, the 1832 Reform Bill[29] , industrialisation, extreme poverty in expanding cities such as Manchester, and finally a cholera epidemic[30] .When Martineau was tramping around London, personally lobbying publishers to consider her work, she was repeatedly fobbed off, as she records in her Autobiography, with cries of ‘the Reform Bill and the Cholera’, as well as ‘the disturbed state of the public mind, which afforded no encouragement to put out new books’.[31]As it happened, her Illustrations addressed many of the same social concerns, including industrial strikes, wages, poverty and the Poor Laws, that supposedly made the country too preoccupied for fiction. When the publisher Charles Fox grudgingly accepted her proposal[32] , he suddenly found himself with a bestseller on his hands. Each volume in the series is thought to have sold about 10,000 copies.[33]While she was an instinctive sociologist, in that she retained a lifelong interest in people and social structures, Martineau first laid down her methodology in How to Observe: Morals and Manners (1838), a guide for travellers such as herself to other countries and cultures.[34] It was not for her just a matter of wandering randomly, open to impression: the traveller, she insisted, ‘must have made up his mind as to what it is that he wants to know’. [35] The traveller must also be disciplined and principled, and must judge what he finds according to its potential to provide happiness.This was by no means the end of it: Martineau was famous for one thing after another. If in 1832 it was for popularising the fundamental theories of political economy[36] , by 1838 it was for outing herself as an abolitionist in the American antislavery campaign[37] , and publicly adopting a protofeminist stance against the inequalities of the United States constitution. By 1845, however, it was for promoting the cause of mesmerism[38] , and in 1851, in collaboration with the freethinker and phrenologist Henry George Atkinson, for dismissing Christian theology in favour of an agnosticism based on a more scientific understanding of the human mind and body.[39]Page:Once a Week June to Dec 1863.pdf/557Martineau was travelling in Europe in 1839 when she fell ill and was brought to Newcastle to be treated nearby, by her medical brother-in-law, Thomas Michael Greenhow. Moving to lodgings in Tynemouth, she spent five years as an invalid, suffering from a prolapsed uterus and ovarian cyst. Fully expecting to die, she claimed to have been cured by mesmerism, on the basis of which she eagerly resumed work.[40]In the early 1850s, Martineau provided Dickens with a survey of manufacturing industries for Household Words[41] , followed in the 1860s by a whole series for Once a Week on what we would now call ‘health and safety’ in numerous professions, from maid-of-all-work to the steel grinder. Men’s health interested her no less than women’s, down to the details of a metropolitan police officer’s meat-heavy diet, or the advisability of ‘strenuous and varied bodily exercise’ (including the gym) for students, and those of other sedentary professions.[42]As an early feminist, writing about women at a time before the term was first used in its modern sense in the 1890s, Martineau was both outspoken and cautious. In this respect, she is similar to many of her contemporaries: anxious to dissociate herself (as she does openly in her Autobiography) from the notorious example of Mary Wollstonecraft, who was driven by personal circumstances to demand new freedoms for women. [43] Martineau instead emphasised the need for dispassionate, objective grounds for claiming women’s rights. Given her own immaculate personal life, she was more interested in employment opportunities than in sexual freedoms, though she did support divorce reform.[44]In How to Observe, Martineau noted that, while in the US women could earn money only by the traditional routes of teaching, sewing, factory work or other semidomestic occupations, France was the world leader in enabling women to be anything from shopkeepers to ‘professional accountants’, even editors of newspapers.[45] Much as she admired some US attitudes to women, she thought their treatment was comparable with that of slaves.[46] One section of Society in America (1837) is even headed ‘Political Non-Existence of Women’, in that women (like slaves) have to obey laws to which they have never consented, let alone helped to formulate.[47] She also blamed the ‘chivalry’ of US middle-class husbands who were determined to protect their wives from having to work.Her most important statement on employment for women, however, came in ‘Female Industry’ (1859), an extensive overview for The Edinburgh Review. In her characteristically incisive voice, Martineau opened her article by reminding readers that, although ‘we go on talking as if it were true that every woman is, or ought to be, supported by father, brother, or husband’, ‘a very large proportion of the women of England earn their own bread’.[48]Nonetheless, too few of the professions were open to them, and even where women did work (for example, as domestic servants) they rarely earned enough money to save for a comfortable retirement. While safeguarding her identity with a male persona[49] , despite the anonymity of the article (‘every man of us … Our wives’), Martineau’s solution was forthright and practical. The answer was to end male monopolies, and open up all trades and professions, from watch-making to medicine, to suitably qualified women.[50]Harriet MartineauThe final years of her active life were spent touring the Middle East, Ireland and Birmingham’s industrial centres, and writing regularly, not just for The Daily News, but also for many of the mainstream heavyweight Victorian periodicals, including The Edinburgh Review and The Westminster Review, as well as Charles Dickens’s Household Words.[51] Somehow she also found time to write The History of England During the 30 Years’ Peace: 1816-1846(1849-50)[52] , and make regular contributions to another periodical, Once a Week.[53]In her 60s, Martineau campaigned with Florence Nightingale for nursing reform[54]. In 1863, she used her platform at The Daily News to support the campaign against the Contagious Diseases Acts, which authorised the enforced medical examination in garrison towns of any woman suspected of carrying a sexually transmitted infection.[55]On the burgeoning campaigns for the vote, she was more reticent, but signed John Stuart Mill’s petition of 1866.[56]‘Nobody can be further than I am from being satisfied with the condition of my own sex, under the law and custom of my own country,’ she conceded in her Autobiography, but she believed the way forward was for women to ‘obtain whatever they show themselves fit for’. In due course, she argued, when the time was right, women would find their way into political life, much as they had done in other fields.[57]By then, she was confined to her home living a sound ecological life in Ambleside in the Lake District, organising a local building society, and educating her working-class neighbours on what she politely called ‘sanitary matter’.[58] Martineau ceased writing only at the very end of her life.Harriet Martineau, 1861 (Harriet Martineau | Wikiwand)Harriet Martineau died of bronchitis at "The Knoll" on 27 June 1876.[59] She was buried alongside her mother in Key Hill Cemetery, Hockley, Birmingham. The following April, at Bracondale, her cousin's estate, much of Martineau's extensive art collection was sold at auction.[60]By the time she died in 1876, there were few fields, other than the purely scientific, that she had not mastered and made her own. In 1877 her autobiography was published. It was rare for a woman to publish such a work, let alone one secular in nature. Her book was regarded as dispassionate, "philosophic to the core" in its perceived masculinity[61] , and a work of necessitarianism (a metaphysical principle that denies all mere possibility; there is exactly one way for the world to be)[62] .The question of Martineau’s originality remains key to any analysis of her lasting reputation and relevance to today’s debates on the causes she espoused across the middle years of the 19th century. There is a case for saying that, while she started out as a populariser, her two years in the US (1834-6) forced her to formulate her own opinions, not just on the slavery issue, but on women’s equality[63] ; a similar process occurred when she visited the Middle East (1846-7) and was appalled by the harems.[64]Visiting harems in Cairo and Damascus, she was dismayed, not just by the evidence of polygamy, but also by the women’s enforced idleness and brainwashed complicity in a custom she believed could never be eradicated from their country.[65] She called them ‘the most injured human beings I have ever seen’.[66]If anything, Martineau was quickly condemned by her first reviewers for being too outspoken on ‘unfeminine’ subjects, such as the ‘preventive check’ (an early form of contraception)[67] , and independently testing the morality and validity of institutions by measuring their practice against their professed principles.On the other hand, while interdisciplinarity is encouraged in today’s academic landscape, Martineau’s ability to flit from political economy to the history of India and to Auguste Comte’s Positive Philosophy, interrupted by brief forays into realist fiction – Deerbrook (1839) – and children’s literature – The Playfellow (1841) – could condemn her as a self-appointed amateur expert on just about everything.[68]After all, despite her above-average schooling for a middle-class provincial girl born at the start of the 19th century, Martineau was never formally trained in any discipline, and, as a woman, was barred from attending university. At the same time, academic disciplines were less rigorously demarcated than they are today, and it was not unusual even for men to pass seamlessly from one to another.[69] One only has to think of polymaths such as Charles Kingsley[70] , Sir Francis Galton[71] or William Morris, or to see the range of subjects covered by contributors to the serious periodicals, to acknowledge that the disciplines, in Martineau’s time, were less compartmentalised than they became.Harriet Martineau, 1882, (Davis Museum, Wellesley College)The one thing that links all her multifarious interests is her fascination with how societies work, and how they construct their communities, starting with the smallest unit, the family.[72] The first sections of her Autobiography show how angry she was about the way she was brought up, especially the lack of open, demonstrative affection between the parents and children.Many of these episodes still rankled years later when she used her own experiences in Household Education (1849), arguing that all members of a family should go through a shared learning process together, supported by mutual love and respect.[73] Making allowances for its more obvious datedness in terms of details (there is still mention of womanly ‘duty’ and naturally domestic tastes, alongside a real fervour for women’s education), much of what Martineau says accords with modern attitudes to bringing out the best in children and identifying their individual emotional needs.Here perhaps lies the clue to Martineau’s success. Although the lampoonists and satirists of the 1830s portrayed her as an angular bluestocking, devoid of feeling, what she actually did was humanise economic theory by creating characters and scenarios her readers could relate to.[74] One such character is William Allen of A Manchester Strike (1832), a thoughtful factory worker with a lame eight-year-old daughter and a tearful wife, whom we first see being bullied by the neighbourhood ‘scold’.[75] Within a few pages, Martineau has established a set of personal circumstances, much as Gaskell would do more than a decade later in Mary Barton (1848)[76] , followed by a narrative of interlocking cause and effect leading to Allen’s finishing up as a street sweeper.Although Martineau became an overnight celebrity with her Illustrations, she left no permanent mark on economic theory, nor did she make any kind of lasting difference to its application.[77] Perhaps this is inevitable for someone who never pretended to be an original economic theorist. As the Victorian literature scholar Deborah Logan argues in a Broadview Press edition of four selected Illustrations(2004), Martineau instead made an impact as a ‘cultural force whose influence extended far beyond the Reform Bill era’.[78]Harriet Martineau's name on the lower section of the Reformers memorial, Kensal Green Cemetery (Harriet Martineau - Wikipedia)Martineau broke the mould by making complex ideas accessible to a wider readership via entertaining stories that connected grand theories with personal circumstances.[79] While her delight in creating characters and human narratives gradually waned in favour of more direct campaigning for her favourite causes, she never lost her preference for example over theory, or (until her health gave out in 1855) for visiting places in person, so that she could see things for herself.In her early years as a writer, she advocated for free market economic principles in keeping with the philosophy of Adam Smith.[80] Later in her career, however, she advocated for government action to stem inequality and injustice, and is remembered by some as a social reformer due to her belief in the progressive evolution of society.What makes her career so remarkable was the number of times she made a fresh start on a new topic by mastering it for herself, from whatever information she could find to hand, and constantly updating her expertise so that her interventions might offer some practical support. Inevitably, some of these fields dated faster than others, but after a century of critical neglect, Martineau is now being widely reclaimed as a forthright thinker with a distinctive voice.Footnotes[1] Harriet Martineau[2] Frances Anne Kemble Facts[3] Online Library of Liberty[4] Harriet Martineau: gender, national identity, and the contemporary historian[5] "The Little Deaf Woman from Norwich"[6] Harriet Martineau[7] http://Martineau family - Wikipedia [8] James Martineau (1805 - 1900)[9] "Harriet Martineau and the transmission of social knowledge"[10] http://martineau%2C%20harriet%20%282007%29.%20peterson%2C%20linda%20h.%20%28ed.%29.%20autobiography.%20broadview%20press.%20p.%2049/[11] "Peter Finch Martineau" on Revolvy.com[12] Household Education by Harriet Martineau[13] http://Postlethwaite, Diana (Spring 1989). "Mothering and Mesmerism in the Life of Harriet Martineau". Signs. University of Chicago Press. 14 (3): 583–609.[14] http://Postlethwaite, Diana (Spring 1989). "Mothering and Mesmerism in the Life of Harriet Martineau". Signs. University of Chicago Press. 14 (3): 583–609.[15] biography and bibliography[16] biography and bibliography[17] Harriet Martineau (1802-76)[18] Harriet Martineau at The Armitt Museum and Library Cumbria[19] Harriet_Martineau,_Utilitarianism,_Social_Political_Philosophy[20] https://www.google.com/url?sa=t&source=web&rct=j&url=https://archive.org/details/monthlyreposito11unkngoog&ved=2ahUKEwitrIfCtv7jAhXSWc0KHS9aCuMQFjACegQIAhAB&usg=AOvVaw25voKcPjwPfwk_vJnS4EFt[21] Lana L. Dalley, “On Martineau’s Illustrations of Political Economy, 1832-34″[22] The Wealth of Nations — Adam Smith Institute[23] Online Library of Liberty[24] Online Library of Liberty[25] Online Library of Liberty[26] Family Fictions and Family Facts[27] Life and Labour in the Nineteenth Century[28] The benefits of a feminist in the family [29] Page on bl.uk[30] Why Half of New York City's Population Fled in 1832[31] Online Library of Liberty[32] A Tale of the Tyne[33] https://www.jstor.org/stable/41810454?seq=1#page_scan_tab_contents[34] https://www.google.com/url?sa=t&source=web&rct=j&url=http://www.d.umn.edu/cla/faculty/jhamlin/4111/Martineau/Martineau.pdf&ved=2ahUKEwiZ_eWSxP7jAhXNKM0KHd9VBgcQFjAKegQIBhAB&usg=AOvVaw1BPdEA2o2d-5JoaouBFBxP[35] A New Way of Thinking. The Sociological Imagination of Harriet Martineau (1802-1876)[36] Harriet Martineau[37] Harriet Martineau[38] https://www.jstor.org/stable/3174403[39] Letters on the laws of man's nature and development. By Henry George Atkinson ... and Harriet Martineau .. : Atkinson, Henry George, 1812-1890? : Free Download, Borrow, and Streaming : Internet Archive[40] Harriet Martineau (1802-76)[41] Household Words[42] Harriet martineau, health, and journalism[43] The Next Generation: Harriet Martineau’s Literary Reviews for the Monthly Repository[44] Harriet Martineau and the Birth of Disciplines[45] Harriet Martineau: A Brief Biography and Intellectual History[46] Was the suffragettes’ description of women as slaves justifiable? – Ana Stevenson | Aeon Essays[47] https://www.google.com/url?sa=t&source=web&rct=j&url=http://minerva.union.edu/kleind/eco024/documents/suffrage/martineau.doc&ved=2ahUKEwjc6ejl4f7jAhWDZ80KHYiuDasQFjAHegQIARAB&usg=AOvVaw0pxhSk8KIj4EGHqhuF8sj_[48] Charles Petzold[49] Harriet Martineau and the Birth of Disciplines[50] Worlds are Colliding: Authorship, Gender, and Self-Formation in the lives of Harriet Martineau and Elizabeth Gaskell[51] Authorship, Gender and Power in Victorian Culture: Harriet Martineau and the Periodical Press[52] The history of England during the thirty years' peace : 1816-1846 : Martineau, Harriet, 1802-1876 : Free Download, Borrow, and Streaming : Internet Archive[53] https://www.google.com/url?sa=t&source=web&rct=j&url=https://collections.mfa.org/objects/466016&ved=2ahUKEwjI_svsuv7jAhXDLs0KHf9LAuIQFjAKegQIBBAC&usg=AOvVaw3jsHOUho4etzkWT-KOf9Q-&cshid=1565651655164[54] A statistical campaign: Florence Nightingale and Harriet Martineau’s 'England and her Soldiers'[55] The British Contagious Diseases Acts (1864, 1866, and 1869)[56] John Stuart Mill and the 1866 petition[57] Online Library of Liberty[58] Online Library of Liberty[59] http://Harriet Martineau". Spartacus Educational. Retrieved 7 August 2019.[60] Mocavo and Findmypast are coming together[61] Harriet Martineau (1802–1876), from Unitarianism to Agnosticism[62] Necessitarianism - Wikipedia[63] https://www.jstor.org/stable/20083989?seq=1#page_scan_tab_contents[64] https://www.google.com/url?sa=t&source=web&rct=j&url=http://digitalcommons.unl.edu/cgi/viewcontent.cgi%3Farticle%3D1018%26context%3Dsociologydiss&ved=2ahUKEwiUhbqKw_7jAhXNbc0KHVqvCt4QFjALegQIARAB&usg=AOvVaw1JX0aAArKimM96d6B4Sh0p[65] Harriet Martineau, Victorian Imperialism, and the Civilizing Mission[66] https://www.google.com/url?sa=t&source=web&rct=j&url=https://digitalscholarship.unlv.edu/cgi/viewcontent.cgi%3Farticle%3D2385%26context%3Dthesesdissertations&ved=2ahUKEwiAt-uyxv7jAhWXQc0KHSxeCVMQFjAPegQIBhAB&usg=AOvVaw0tUaT949UUUamF2tsLJVFx[67] Encounters With Harriet Martineau[68] Harriet Martineau and the Birth of Disciplines[69] The Basics of Sociology[70] Charles Kingsley[71] Francis Galton[72] Harriet Martineau[73] Household education. By Harriet Martineau : Martineau, Harriet, 1802-1876 : Free Download, Borrow, and Streaming : Internet Archive[74] https://www.jstor.org/stable/40347122[75] From 'Political' to 'Human' Economy: The Visions of Harriet Martineau and Frances Wright[76] Mary Barton: A Tale of Manchester Life (1848)[77] https://www.jstor.org/stable/3828901?seq=1#page_scan_tab_contents[78] https://www.google.com/url?sa=t&source=web&rct=j&url=https://www.amazon.com/Illustrations-Political-Economy-Selected-Tales/dp/1551114410&ved=2ahUKEwjIno_C1v7jAhWMWM0KHTdGDPIQFjABegQIARAB&usg=AOvVaw3jAoTMGp8jYFpZr9Ov-UMm[79] Harriet Martineau[80] Harriet Martineau on the Theory and Practice of Democracy in America - Lisa Pace Vetter, 2008