The Flapper is deceased. Her outer accoutrements have been bequeathed to several hundred girls’ schools throughout the country, to several thousand big-town shopgirls, always imitative of the several hundred girls’ schools, and to several million small-town belles always imitative of the big-town shopgirls via the “novelty stores” of their respective small towns. It is a great bereavement to me, thinking as I do that there will never be another product of circumstance to take the place of the dear departed.
I am assuming that the Flapper will live by her accomplishments and not by her Flapping. How can a girl say again, “I do not want to be respectable because respectable girls are not attractive,” and how can she again so wisely arrive at the knowledge that “boys do dance most with the girls they kiss most,” and that “men will marry the girls they could kiss before they had asked papa”? Perceiving these things, the Flapper awoke from her lethargy of sub-deb-ism, bobbed her hair, put on her choicest pair of earrings and a great deal of audacity and rouge, and went into the battle. She flirted because it was fun to flirt and wore a one-piece bathing suit because she had a good figure; she covered her face with powder and paint because she didn’t need it and she refused to be bored chiefly because she wasn’t boring. She was conscious that the things she did were the things she had always wanted to do. Mothers disapproved of their sons taking the Flapper to dances, to teas, to swim, and most of all to heart. She had mostly masculine friends, but youth does not need friends—it needs only crowds, and the more masculine the crowds the more crowded for the Flapper. Of these things the Flapper was well aware!
Now audacity and earrings and one-piece bathing suits have become fashionable and the first Flappers are so secure in their positions that their attitude toward themselves is scarcely distinguishable from that of their debutante sisters of ten years ago toward themselves. They have won their case. They are blase. And the new Flappers galumping along in unfastened galoshes are striving not to do what is pleasant and what they please, but simply to outdo the founders of the Honorable Order of Flappers: to outdo everything. Flapperdom has become a game; it is no longer a philosophy.
I came across an amazing editorial a short time ago. It fixed the blame for all divorces, crime waves, high prices, unjust taxes, violations of the Volstead Act and crimes in Hollywood upon the head of the Flapper. The paper wanted back the dear old fireside of long ago, wanted to resuscitate “Hearts and Flowers” and have it instituted as the sole tune played at dances from now on and forever, wanted prayers before breakfast on Sunday morning—and to bring things back to this superb state it advocated restraining the Flapper. All neurotic “women of thirty” and all divorce cases, according to the paper, could be traced to the Flapper. As a matter of fact, she hasn’t yet been given a chance. I know of no divorcees or neurotic women of thirty who were ever Flappers. Do you? And I should think that fully airing the desire for unadulterated gaiety, for romances that she knows will not last, and for dramatizing herself would make her more inclined to favor the “back to the fireside” movement than if she were repressed until age gives her those rights that only youth has the right to give.
I refer to the right to experiment with herself as a transient, poignant figure who will be dead tomorrow. Women, despite the fact that nine out of ten of them go through life with a deathbed air either of snatching-the-last-moment or with martyr-resignation, do not die tomorrow—or the next day. They have to live on to any one of many bitter ends, and I should think the sooner they learned that things weren’t going to be over until they were too tired to care, the quicker the divorce court’s popularity would decline.
“Out with inhibitions,” gleefully shouts the Flapper, and elopes with the Arrow-collar boy that she had been thinking, for a week or two, might make a charming breakfast companion. The marriage is annulled by the proverbial irate parent and the Flapper comes home, none the worse for wear, to marry, years later, and live happily ever afterwards.
I see no logical reasons for keeping the young illusioned. Certainly disillusionment comes easier at twenty than at forty—the fundamental and inevitable disillusionments, I mean. Its effects on the Flappers I have known have simply been to crystallize their ambitious desires and give form to their code of living so that they can come home and live happily ever afterwards—or go into the movies or become social service “workers” or something. Older people, except a few geniuses, artistic and financial, simply throw up their hands, heave a great many heart-rending sighs and moan to themselves something about what a hard thing life is—and then, of course, turn to their children and wonder why they don’t believe in Santa Claus and the kindness of their fellow men and in the tale that they will be happy if they are good and obedient. And yet the strongest cry against Flapperdom is that it is making the youth of the country cynical. It is making them intelligent and teaching them to capitalize their natural resources and get their money’s worth. They are merely applying business methods to being young.
First appeared in Metropolitan Magazine, June 1922.