Mid-20th Century – Page 4 – Empowering women through fiction and history.

The Man Who Brought Down Al Capone

Did you know May is National Mystery Month?

Today, May 4, marks a milestone in American criminal history. On this day in 1931, one of the most ruthless and famous crime bosses of the Prohibition Era, Al Capone, began serving his 11-year prison sentence for tax evasion.

America has always had a bee up its bonnet about liquor and in some ways, still does (I live in a county that was a “dry” county — i.e., no selling liquor within county lines — until 1999). Temperance was high on the list of reforms during the Progressive Era. After World War I, the nation’s government decided to do something about it. So in 1919, the Volstead Act was passed, prohibiting the making and selling of liquor in America. In 1920, the Prohibition Era kicked off in America, bringing with it the birth of the gangster, the speakeasy, and the Tommy gun. It also marked the most violent era in criminal history in America.

I meant to write this blog post about the criminal (Al Capone). But digging deeper into the history of Prohibition law enforcement, I became more fascinated by the crime fighters than the criminal. Because there was a team of crimefighters that brought down Capone and they were led by one man: Eliot Ness.

Photo Credit: Eliot Ness, 1933, retouched: Melesse/Wikimedia Common/PD US government

Ness worked for the federal government and he and his men had a reputation for being smart, heroic, and incorruptible (no mean feat during this era). He worked for the ATF (Alcohol, Tobacco, and Firearms) department which put the fight to enforce anti-liquor laws right up his alley. In 1930, his department paired with the U.S. Department of Justice and Treasury in the fight against violent crimes in America which had reached their peak. That year was also Hoover’s declaration of war against the gangsters largely responsible for those crimes. At the head of the list was Al Capone, who had risen to fame as Chicago’s kingpin and evaded every criminal accusation made against him.

The message was clear: get Al Capone on something, anything. Agents worked several angles, including the (obviously) prohibition violation angle and the income tax evasion angle. In the end, the treasury won. Though Ness and his team managed to get enough evidence together to bring forth thousands of prohibition violations against Capone, the kingpin eventually was sent to jail not for the many people he had killed and the violence he and his gang instigated but for avoiding his income taxes.

Why was Capone found guilty of tax evasion rather than prohibition violations (those charges were eventually dropped?) One theory is prosecutors were afraid the jury would find Capone not guilty of the violation charges because, frankly, everybody hated prohibition, and many saw gangsters that fought against it as heroes rather than criminals. Tax evasion, though, was a different matter. Most citizens weren’t sympathetic to those who didn’t pay their taxes (just as we are today). Keep in mind Hoover’s orders: get Al Capone on anything.

Still, Ness made his mark in history. In fact, he was so well known during this era that in that same year, cartoonist Chester Gould created a tough-talking, smart private eye who would become an icon in detective fiction.

Come meet the crime fighters of my Adele Gossling Mysteries, starting with Book 1, The Carnation Murder, which is out now and at 99¢ (though not for much longer!) You can get all the details about the book Barnes & Noble chose for their Top Indie Favorites list here.

If you love fun, engaging mysteries set in the past, sign up for my newsletter to receive a free book, plus news about upcoming releases, fun facts about women’s history and mystery, and more freebies! You can sign up here.

Where All The Cool Crime Writers Go: The Detection Club

How would you like to be a member of a secret club that once included Agatha Christie, Dorothy L. Sayers, C.S. Lewis, and J. R. R. Tolkien? I don’t know about you, but as a mystery fiction writer, my answer would be “Sign me up!”

Did such a club really exist? It did indeed. It was called The Detection Club and it begin in 1930 at the height of the Golden Age of Crime Fiction. Some of its founding members were those mentioned above. These British mystery writers wanted to form a community of like-minded authors working in the genre of crime fiction (the majority of them writing traditional “whodunits”). They realized the benefits of having their own version of a Facebook group in the days when there was no Facebook and even no internet.

Photo Credit: Meeting of The Detection Club when GK Chesterton was its president, 1930s, unknown author: Peter Philim/Wikimedia Commons/PD UK

Although the club had some confidential rituals (it was a secret club, after all), there were some that are known to us which, on the face of it, sound corny at best, ridiculous at worst. For example, the initiation ceremony required new members to place their hand on a skull and take the following oath while the president of the club stood over them dressed in a red cloak and carrying a torch:

“Do you promise that your detectives shall well and truly detect the crimes presented to them using those wits which it may please you to bestow upon them and not placing reliance on nor making use of Divine Revelation, Feminine Intuition, Mumbo Jumbo, Jiggery-Pokery, Coincidence, or Act of God?”

Sounds pretty silly, right? But the club’s initiation oath shows its members took crime fiction very seriously. In fact, their approach to the genre was based on rules set by Ronald Knox, one of its members. Knox created the “Knox Commandments” which, among other things, set ground rules for writing mystery stories that would ensure authors played fair with readers. Some of these rules included avoiding cliches such as too many secret rooms, supernatural forces interfering with the amateur detective’s efforts to solve the crime, and coincidences popping up out of nowhere at just the right moment. You can read the Knox Commandments here (but be warned some rules might not gel with our more enlightened 21st-century ideas).

The Detection Club wasn’t just about poking fun at mystery tropes and cliches (the skull and red cloak). They were a serious group dedicated to educating their members and improving the standards of mystery fiction. Crime fiction in the mid-20th century was too often given the status of pulp fiction, and they wanted to prove mysteries were just as good as any other genre. To this end, members were able to attend lectures by crime and forensic experts and social gatherings where they could mingle and get insights on improving their craft from other members.

My first exposure to The Detection Club was a while back when this link showed up in my inbox. I was intrigued that, first of all, so many of my absolute favorite classic mystery writers not only knew one another but were members of the same club. I was also fascinated by the club’s integrity and commitment to “fair play” and its determination to see that its members followed those rules.

Does the club still exist today? You bet it does! It still caters to the genre’s elite and boasts PD James, Colin Dexter, and Ruth Rendell on its member list. I’m not sure the ritual of the skull and cloak is still in use, but the club is all about maintaining the integrity of mystery fiction and creating a social circle where mystery writers can improve their craft.

Want to read mystery fiction that avoids divine revelation, mumbo-jumbo, and jiggery-pokery (but maybe not the feminine intuition, at least, not entirely)? Take a look at the Adele Gossling Mysteries! The first book will be out on April 30, but you can preorder it at a special price here.

Works Cited:

The Detection Club oath: https://elegsabiff.com/2013/04/20/a-z-challenge-rules-of-the-detection-club-circa-1929/

The Second Wave Women’s Movement (1960s-1980s)

This is the inaugural issue of Ms. Magazine from 1972. How many of those article headlines apply to us today in 2021?

Photo Credit: Preview issue of Ms. Magazine, Spring, 1972, Liberty Media for Women, LLC.: Missvain/Wikimedia Commons/CC BY SA 4.0

Women’s Equality Day is today and we want to celebrate!

It’s been a slow-going process for us to gain equality and even more slow-going to define for ourselves what that really means. The Merriam-Webster dictionary defines equality as “the state of being equal” (not very helpful, is it?) The word “equal” is defined as “of the same measure, quantity, amount, or number as another”. So equality is about sameness, right? It’s no wonder why many women (including one of my favorite musical artists, Kate Bush) mistake feminism for “wanting to be just like men”.

But from the beginning of its roots, the women’s movement was never about being “the same as men”. Suffragists wanted the vote (which they got in 1920) not because they wanted to think and act just like men, but because they wanted a say in public policies that affected them specifically, such as property laws, sanitary childbirth methods, and respect for their womanly virtues.

But what’s more ironic is second-wave feminists defined equality as anything but sameness. The movement was, in fact, a highly personal one. It’s no wonder the feminist slogan became “the personal is political”. It grew out of mid-century women’s realization they were not living in a vacuum. Betty Friedan’s book The Feminine Mystique (which I talk more about here), was inspired by personal stories of the women she interviewed for women’s magazines in the 1950s, suburban housewives who had every material comfort but had lost their voices and their souls in the bargain. Again and again, Friedan heard tales of discontentment, anger, oppression, and guilt from these women which mirrored her own feelings. When the book was published, other women gathered in consciousness-raising groups and shared stories with one another. It was their desire to seek change for themselves and their sisters that sparked the movement.

In essence, the second-wave feminist movement begins where the suffragists left off. Suffragism (the right to vote) was what Victorian and Progressive Era women needed, a voice in the public sphere. Second-wave feminists of the 1960s took that voice to the next level. They identified issues affecting all women and lobbied for changes. For example, at the top of their agenda list was workplace discrimination. Issues such as affirmative action for women and abolishing segregated help wanted ads, which allowed employers to advertise jobs for women that they felt were suited to them based on gender, helped women get better jobs. This was a political stand, to be sure, but it was also a highly personal one that affected individual women’s lives.

Another issue of concern to women at this time was reproductive rights. The Pill was approved by the FDA in 1961, which was a major step forward for women. It gave many women the right to hold off having children until they (and not society) were ready for them. It also meant women who preferred to focus on a career and not have children could do so. They helped put the decision to “fulfill a woman’s role” (in conventional terms) in the hands of women and not men.

The second-wave women’s movement wasn’t all roses and chocolate, though. Within the movement, women didn’t always agree on what they should be fighting for. For example, Friedan became the first president of the National Organization for Women (NOW) in 1966 but stepped down four years later because she felt the increasing radical views coming from younger feminists didn’t gel with her own. NOW felt Friedan’s fight for working women wasn’t as high on the feminist agenda as she thought it should be.

In addition, women of color saw the movement dominated by middle-class white women and the issues most relevant to them neglected. They felt their experiences, especially with racism and classism, were overlooked and that separating discrimination by sex and by race was defeating the purpose of abolishing discrimination entirely. While there were many strong voices for women of color and their unique experiences (such as bell hooks and Angela Davis), they tended to be attached more to the civil rights movement than the feminist movement. Other women as well, such as working-class and LGBT women, pointed out the exclusion of issues more intimately related to them for those that affected their white, middle-class, educated sister more.

These omissions are, in fact, what the third-wave feminist movement (roughly, from the late 1980s to today) is about. That movement expands not only to all issues affecting all women personally but around the globe, which is why the movement has also been called “global feminism”.

How did the women who preceded the second-wave feminist movement feel in their lives? Read my book Lessons From My Mother’s Life to find out.

Come join me for a peek into the corners of history! Curious about those nooks and crannies you can’t find in the history books? Are you more a people lover than a date or event lover when it comes to history? Then you’ll love the Resilient History Newsletter! Plus, when you sign up, you’ll get a prequel to my Waxwood Series for free! Here’s where you can sign up.

Do you think the “personal is political” approach still exists among the younger generation of women fighting for their rights in the 21^st century? Let me know in the comments!

Is The Feminine Mystique Still Relevant in the 21st Century?

Photo Credit: Book cover for The Feminine Mystique, 1984, Del/Laurel reissue edition: VCU CNS/Flickr/CC BY NC 2.0

“We don’t need feminism anymore.”

How many times have I heard that one? And usually by twenty-something young ladies who, bless them, have never experienced the kind of oppression older women have and whose mothers have never experienced it.

I shouldn’t say “never” really because all women (regardless of age, ethnicity, gender identity, etc) have experienced some kind of oppression. A writer friend recently posted a meme to Facebook on all the things women couldn’t do in the first half of the 20^th century, including serving on a jury and own a credit card. When we look at history, that list of what women couldn’t achieve grows exponentially. Think how 19th-century women couldn’t even own property that was left to them. Henry James’ novella Washington Square is all about a young lady (considered “plain” and not very socially inept) who is wooed by a handsome, charming young man who wants to marry her — you guessed it — for her money. Her father threatens to leave his money to worthy charities. Notice he doesn’t say “I’ll leave the money to my daughter and only to my daughter.” Why? Because even if he did, the money would revert to her husband’s control because she wouldn’t be allowed to own it (money is, or was in the 19^th century, property).

Last year, when I published my post-World War II short story collection, Lessons From My Mother’s Life, I wrote this blog post about Betty Friedan’s seminal work The Feminine Mystique. I had read snippets of the book in grad school but it was only after reading the entire book that it made a huge impression on me. Friedan’s feminine mystique (that fairytale woman who was born to be a mother, wife, caretaker — in other words, whose entire being was defined in her relationships to others and how she could serve those others) resonated with me because these women were my mother’s generation. I saw so much of my mother’s life in the feminine mystique (hence the title of my collection) and the frustration and rage and guilt she experienced as a woman (as opposed to her role as mother, wife, nurse, and caretaker). Now, at the age of seventy-eight, my mom still struggles with being the perfect wife and mother.

We might ask, is the younger generation right? Didn’t we put the feminine mystique to rest in the 1970s and 1980s during the second-wave feminist movement? Aren’t women doing more than ever now, no longer expected to devote all their lives to home and family if they don’t choose to? Aren’t women making great strides in all areas of life (politics, society, economics, etc.) and in all corners of the globe?

Perhaps herein lies the problem. There is no question we’re making strides everywhere and we are showing our strength in so many different ways. But we are also still expected to take on the feminine mystique and prioritize it above everything else. As Hanna Rosin points out in this article, if the goal of the women’s movement was to redefine women’s roles and women’s identity, we’ve really only added to them.

This is essential to understanding how the feminine mystique has surfaced during the COVID pandemic, more so than perhaps in the past few decades. This article talks about the social safety net (the place where family care happens) and how the pandemic has only increased the expectations for women (the article refers mostly to mothers, but I expand this to all women because we’ve been expected to be the caregivers to everyone, not just our kids) to create that place of shelter so many of us have needed during this time. Stay-at-home orders increased the burden on many women to create that safe space for children, husbands, parents, and others. Many women also lost their jobs during the pandemic, leaving the part of them that pursued financial stability and (hopefully) professional success empty.

We can’t quite say we’re in the same spot with the feminine mystique in the 2020s as we were in the 1950s. Many women discovered their creativity during the pandemic with the slew of creative courses and Zoom videos (paid and free) offered through social media groups and on the internet. As a writer, I saw a huge increase in writing-related online events (including “writing sprints” where people get together on Zoom and just write). These are quite different from the feminist consciousness-raising groups that saw many women through their frustrations and rage in the 1960s and 1970s but perhaps they are also more positive because women had the opportunity to strengthen their identities and get support for their artistic passions through these events.

I sincerely hope one day we will be able to say “we don’t need feminism anymore” and “the feminine mystique doesn’t exist”. But for now, I think it’s safe to say we still have far to go when it comes to opening up our hearts and souls to all that we can do as women and how we define ourselves as women and as human beings.

If you want to read stories about suburban women in the 1950s escaping the feminine mystique, read my book Lessons From My Mother’s Life here.

How would you answer someone who told you, “The feminine mystique doesn’t exist in 2021?” Tell me in the comments!

Category: Mid-20th Century

The Man Who Brought Down Al Capone

Where All The Cool Crime Writers Go: The Detection Club

The Second Wave Women’s Movement (1960s-1980s)

Is The Feminine Mystique Still Relevant in the 21st Century?

🎁Lessons From My Mother’s Life (Updated and Revised Edition) Giveaway!!!🎁