Sara Bard Field, born in 1882 to a strict orthodox Christian family, was a poet and prominent early member of the suffragist movement. A series of interviews with Field, conducted by the UC Berkeley Oral History Center in the late 1950s through the early 1960s—barely a decade before her death in 1974—reveals a woman of striking political acuity and deep concern about the world’s inequities. In her oral history, Sara Bard Field (Wood): Poet and Suffragist, Field recounts her storied life: from a childhood stifled by her father’s overbearing presence, to disillusionment with orthodox religion in her adult life, to a growing interest in local politics that eventually culminated in her involvement with suffragist activism at a national scale.
“I kept saying to myself again and again, until women get the vote they’re not going to be much of a power in society.”
Photo courtesy of the Library of Congress. [ca. 1915] Title: Mrs. Sara Bard Field, of San Francisco, is one of the most eloquent and gifted speakers of the Congressional Union for Woman Suffrage and the National Woman’s Party. She is a kinswoman of Eugene Field, the well known poet. Collection: Records of the National Woman’s Party. (Harris & Ewing, Washington, D.C., Photographer)Field spent much of her early adult life abroad; she was married in her late teens to her first husband, Reverend Albert Ehrgott—a relationship with an almost twenty-year age gap—and accompanied him on his ministry work overseas. Upon returning to the US, Field became involved in local politics in Cleveland, Ohio before assisting with several national suffrage campaigns and joining the National Women’s Party. Following a move to Portland, Oregon, Field became acquainted with lawyer and political activist Charles Erskine Scott Wood; the two later married and lived together on their estate “The Cats” in Los Gatos, California.
Field speaks frequently of her interest in the arts, a fascination which began at a very young age. “My mother tells of me at four,” she says, “of hearing me improvise as I sang my baby brother to sleep. I’d begin with a song that was known and that had been taught to me, then I would start improvising.” In her later years, Field published several poems and poetry collections, evidence of a lifelong passion for poetry which began in childhood with, if not “a knowledge of its beauty, at least a sense of the beauty” that poetic writing conveys.
Aside from her longstanding interest in writing, Field remained invested in politics and social issues. Field’s later activism was informed in part by her travels in India and elsewhere with Albert Ehrgott, where she developed insights about social inequity and what she referred to as the “almost frightening sense of the inadequacy of the capitalist system.”
According to Field, “hard as it was, I feel it was one of the great, at least if not turning points. . . in my thinking, it was a curse on my mind to think about social conditions in the world, because for the first time in my life I saw starving people mingling in the crowd.” She recalls feeling a sense of inherent wrongness at witnessing the mass exportation of food and other goods from India while the country’s colonial administration remained “indifferent to people who were starving in a land in which they lived and were exploiting.”
At the same time, Field was also wrestling with the dissolution of her steadfast relationship with faith. Field describes her dissatisfaction with the widespread practice of conversion in predominantly Buddhist countries and the idea that people “had to become Christian to be good. They were already good.”
These experiences formed the foundation for Field’s further involvement with women’s suffrage campaigns in the US and prepared her for activism at the national scale, first as a state campaign organizer in Oregon and later as a country-wide spokesperson for the National Women’s Party. Thinking back to the origins of the suffrage movement and lack of support initially available to the movement’s members, Field offers her perspective on the early days of the fight for suffrage:
I want to say again, you who are young and have been born into a time when women are in politics, when they have the power of the vote, I think you can’t realize what an obstacle it was to women, not only to action but to learn more, because they didn’t have any reason, as it were, or any field to exercise their interest, and this I kept saying to myself again and again, until women get the vote they’re not going to be much of a power in society.
When discussing the motives behind her decision to join the suffrage movement, Field recollects her own childhood, which was marred by shame and the extreme lack of clarity surrounding women’s roles that defined her family life. She recalls learning from her own experiences as a young, naive minister’s wife and advocating for educating young women about the world. Speaking specifically about marriage and the expectations it entails—children, sex, and the responsibilities of a spouse—Field expresses her wish that young women not struggle the same way she did as a result of a lack of knowledge:
I told women that in the course of my days, young as I was. “They should be told,” I said, “and they should be told thoroughly and not given any impression that you are afraid of telling them because then they’ll get it mixed in crazy ideas and they’ll learn it from sources they shouldn’t learn it from.”
She remembers in particular an interaction with a woman whom she met in Huronia Beach as a young adult, whose name she cannot remember but whose words stuck with her and helped inform her perspective on liberation. Says Field, “Here was a woman who was a person in her own right regardless of anybody else and that’s what she wanted everybody else to be, of course. I remember she said to me that day—she talked to me about my fear of my father. She said, ‘You know, you can’t imagine how bad it is for a person to feel that anybody else could hurt them inside. Your father can’t hurt you inside. You’re a person.’”
“I think few young people in their lives, especially a girl who had wanted to go to college and didn’t get to college, have such a chance for awakening experiences outside of books, outside of the academic world.”
Field’s insights illuminate the reality of many suffrage activists, who often struggled to establish a balance between devoting themselves fully to a cause while at the same time meeting the requirements of personal and family life. Reflecting on the commitments required by the movement, Field notes the expectation of “utter impersonality when there is a work greater than ourselves to be done,” something that requires “much sacrifice and effort.”
Sara Bard Field’s oral history is long—the final publication numbers just under 700 pages—and provides an incredible amount of insight into the life of an intelligent and politically active woman in a time that was not always welcoming to Field and her contemporaries. In her own words, “I think few young people in their lives, especially a girl who had wanted to go to college and didn’t get to college, have such a chance for awakening experiences outside of books, outside of the academic world.”
Field’s testimony is full of observations about the social and political reality of the world in the early twentieth century. She details the record of her travels in Southeast Asia and later across the US as a suffrage activist, preserving a wealth of information useful for historians and curious readers alike.
Shannon White
You can find the interview mentioned here and all our oral histories from the search feature on our home page. Search by name, keyword, and several other criteria.
Shannon White is currently a fourth-year student at UC Berkeley studying Ancient Greek and Latin. They are an undergraduate research apprentice in the Nemea Center under Professor Kim Shelton and a member of the editing staff for the Berkeley Undergraduate Journal of Classics. Shannon works as an editorial assistant for the Oral History Center.
Related Resources from The Bancroft Library
This interview is part of the Suffragists Oral History Project. For interested parties, these interviews also tie in quite nicely with several other projects in the Oral History Center’s collection, including the Women Political Leaders oral histories and the Rosie the Riveter World War II American Home Front Oral History Project. Many of the interviews from these projects coincide in time, presenting detailed and intimate accounts of women’s careers and lives during the twentieth century. My article “Voices of a Movement: The Oral History Center’s Suffragists Oral History Project” offers an overview of several narrators involved in the Suffragists Oral History Project, including Sara Bard Field. In addition, The Berkeley Remix podcast has a season dedicated to women in politics, and Episode 1, “Gaining the Vote,” makes use of several oral histories from the Suffragists project.
The Bancroft Library contains several collections of material from Sara Bard Field and Charles Erskine Scott Wood, including photographs, personal papers, speeches, and published writing. Here are some:
Sara Bard Field papers, 1927–1956 (BANC MSS 79/46 c)
The Speech of Sara Bard Field, presented to Congress on behalf of the women of the nation, 1921. p JK1896 .F5
Charles Erskine Scott Wood papers, 1914–1942 (BANC MSS C-H 106)
The Pale Woman by Sara Bard Field. Bancroft (NRLF) ; x F855.2 .F436 1927 Copy 2
About the Oral History Center
The Oral History Center of The Bancroft Library preserves voices of people from all walks of life, with varying political perspectives, national origins, and ethnic backgrounds. We are committed to open access and our oral histories and interpretive materials are available online at no cost to scholars and the public. You can find our oral histories from the search feature on our home page. Search by name, keyword, and several other criteria. Sign up for our monthly newsletter featuring think pieces, new releases, podcasts, Q&As, and everything oral history. Access the most recent articles from our home page or go straight to our blog home.
