Women’s Suffrage

Women’s Suffrage

Historians have often conveyed the image of the West as an all-male preserve. With the exception of a few pioneering women who receive honorable mention, cowgirl-celebrities such as Annie Oakley, and a veritable army of nameless women whose virtue was bartered in saloons and mining camps, the Western woman is nonexistent. Western women are often caricatured rather than studied. This is not because of lack of sources because tens of thousands of letters, diaries, newspaper articles, and other primary sources written by women about their experiences have survived into the present. An honest history of the West must recognize the simple fact that homesteading, ranching, mining, and city building were family enterprises. Women may have been scarce in certain Western communities, such as mining camps and cattle drives, but even in these “male” spheres, women were often present. As colonial scholar Laurel Thatcher Ulrich famously observed, the historical record is biased toward female caricatures of vice and idolatry while the armies of “well-behaved women” are seldom included. Despite the popular growth of sometimes misunderstanding the phrase Ulrich created, “well-behaved” women did make history. In no other region and in no other time is this truth as patently manifested as in the American West.

Figure 2.14

Pictured here as a Joan of Arc-like heroine, a prohibitionist battles the evils of liquor “In the Name of God and Humanity.” The artist conjures the image of women acting politically in the most radical way possible—utilizing the traditionally masculine style of physical combat. Yet the artist combines this radical behavior with the conservative notion of women endeavoring to uphold morality and protect the family. In real life, hundreds of women framed their radical and political acts of smashing saloons within society’s accepted role of women as guardians of the family and virtue.

It was in the West that women settled homesteads, broke horses, and raised crops as well as children. And it was in the West that women first secured the legal recognition of their right to vote. In 1859, Kansas women secured the right to vote in school elections due to a campaign headed by Clarina Nichols. The success of this campaign was largely due to Nichols’ ability to frame leadership in the schools within the context of the home and childrearing—two areas that were considered part of women’s traditional roles. However, these rights opened the door for future campaigns in Kansas and throughout neighboring states. In 1887, Kansas women successfully lobbied for the extension of their voting rights to include city elections. In response, more than a dozen women were elected as mayors in Kansas alone prior to the turn of the century.

By 1869, the territory of Wyoming included provisions for women’s suffrage that were expanded to include all elections by the time of statehood in 1890. Women also secured the right to vote in Utah in 1870. These female voters surprised many by upholding the legality of polygamy until the federal government intervened. Western women succeeded in placing provisions for full recognition of their voting rights in Kansas and Colorado in the 1870s, although these measures were defeated. Washington’s Territorial legislature included women’s suffrage in their 1883 state constitution. Colorado was the first state to approve women’s suffrage in an all-male referendum in 1893. Three years later, the men of Idaho and Utah approved similar measures 1896. By this time, the right of women to vote in city and school elections was recognized by certain communities throughout the West while measures granting full suffrage in state and national elections were placed on the ballot in California, Oregon, and Washington. In each of these instances and hundreds of others, women led the initiative through petitions, parades, speeches, articles, and broadsides.

The successes of the women’s suffrage movement during the late nineteenth century are frequently overshadowed by the passage of the Nineteenth Amendment, which guaranteed the right to vote regardless of sex in 1920. However, this victory was only made possible by the efforts of previous generations who secured that right at the local and state level over a period of fifty years. Education was the foundation of the suffrage movement, and by 1870, more women than men graduated from high school. Local women led campaigns to develop public libraries and pooled their resources to build reading rooms for women. Younger women pondered the meaning of novels such as Little Women where the principal characters struggle with the conflict between personal fulfillment and the gendered expectations of society. Women soon dominated professions such as teaching and nursing that were largely closed to them prior to the Civil War. There was also a proliferation of women’s societies dedicated to a variety of political causes from sanitation to suffrage. The greatest of these issues was temperance, and the largest of these organizations was the Women’s Christian Temperance UnionA national women’s association originally dedicated to the prohibition of alcohol. The WCTU expanded to take on dozens of issues of importance to women, including the right to vote., which was formed in 1874.

Women rallied behind the banner of temperance, often violating the era’s notions of a woman’s “proper place” by engaging in direct protest. Women held “pray-ins” where they occupied saloons and requested divine assistance in purging their communities of the evil spirits they believed were introduced by the consumption of liquid spirits. If these methods failed, some women completely defied the era’s notions of feminine passivity by smashing those saloons to pieces with hatchets. The most famous of these reformers was Carrie Amelia Moore, a former victim of domestic abuse perpetrated by an alcoholic husband. Divorced and remarried, her legal name became Carrie A. NationAn infamous prohibitionist known for using a hatchet to smash saloons that violated state and local temperance laws. Carrie Nation defied notions about gender by using physical violence against the property of saloon owners. She also used more conventional methods of protest by delivering hundreds of lectures on topics ranging from women’s suffrage to the dangers of child labor., which she believed was a divine message that the Lord had called her to “carry a nation” from vice to virtue.

Nation traveled the countryside delivering lectures about the evils of alcohol and selling souvenir “hatchets” she autographed to raise funds. She needed this money to pay for the fines she received after being arrested dozens of times for destroying saloons. In many cases, Nation was able to defend her actions in court and avoid imprisonment because the saloons she chose were operated in dry cities and counties. As a result, even her arrests served her intended purpose of embarrassing the police who often accepted bribes in exchange for permitting saloons to operate in violation of local temperance laws. Although she operated mostly in the Midwest, her fame spread quickly. For example, barrooms from New York to San Francisco placed signs near the door that read “All Nations Welcome, but Carrie.”

The WCTU shunned the more aggressive methods of Carrie Nation in favor of moral suasion and political activism. In choosing this moderate view, the WCTU was perceived as the model of middle-class womanhood and quickly expanded into the nation’s largest women’s organization. The WCTU eventually developed thirty-nine departments, each dedicated to some area of community advancement that was important to its female members. But the organization had its more radical adherents who soon seized the initiative. By the end of Reconstruction, many of these women grew frustrated with asking male political leaders to listen to them and believed that the only way they would be taken seriously is if they could vote. Ironically, this was a conclusion reached by Carrie Nation long ago. Although her audiences paid to see the famed “bar-room smasher,” many of her lectures were dedicated to the subject of women’s suffrage as a means of purifying the electoral process.

Lydia Maria ChildA religious-minded reformer who opposed slavery and protested against the unfair treatment of Native Americans. She was also a leader within the early women’s suffrage movement until her death in 1880. is most remembered for her poem about a journey “over the river and through the woods” that led to someone’s grandmother’s home. Child’s writing reflects another journey, however, as she like many other women increasingly came to believe in the need for women’s suffrage. Men argued that women were too innocent and pure to be “tainted” by participation in the corrupt and sometimes violent realm of politics. Child responded by turning this argument on its head. If men were genuinely concerned about corruption in politics, and if women were the guardians of morality, who better to clean up politics than women, she asked. Child took a more direct route when corresponding with constitutional scholars like Charles Sumner. Demonstrating her knowledge of history and constitutional theory, Child demonstrated that true democracy required the consent of all citizens. “Either the theory of our government is false,” Child wrote, “or women have a right to vote.”

Black women were often the most politically active women during Reconstruction and regularly attended national conventions as delegates. This was especially true in the North where black women had taken the lead in the abolitionist movement for decades. John Mercer Langston, perhaps the most renowned black leader during Reconstruction next to Frederick Douglass, urged his fellow attendees at a black labor conference to tolerate no discrimination of gender in their organization’s membership or leadership positions. Mary Ann Shadd CaryAn abolitionist during slavery, a recruiter of black troops during the Civil War, and a teacher, newspaper editor, and national African American leader during the rest of her life. She occupied both formal and informal positions of leadership within a variety of labor and civil rights organizations during Reconstruction and the 1880s., a newspaper editor and educator who established racially integrated schools was among the many women in attendance who were appointed to leadership positions. Cary served as the chair of the Colored National Labor Union Committee on Female Suffrage and her speech to that organization led to the adoption of a resolution banning gender discrimination in every form.

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Mary Ann Shadd Cary was born free in the slave state of Delaware. She and her family moved to Pennsylvania and then Canada to escape the conditions African Americans faced including the possibility of being illegally captured and sold into slavery. She was a teacher, author, newspaper editor, and national leader within a variety of black labor, political, and civil rights organizations.

Harriet Johnson’s attendance as a delegate to the 1869 National Convention of Colored Men demonstrated the connection between Reconstruction politics, region, and gender. Johnson, an administrator at Pennsylvania’s Avery College, received strong support from delegates representing Northern urban communities. After a nearly unanimous vote of both Northern and Southern black leaders, she was welcomed to join the otherwise male delegates during an era when few white women were even permitted to observe political conventions led by white men. This difference was largely the result of women’s leadership in the abolitionist movement and the high percentage of black men who served alongside black and white women in the long battle to end slavery. In addition, black men had learned from personal experience that even disfranchised people could mobilize and exert political influence through petitions, moral suasion, and appeals to reason.

Partially because one could act politically without voting, not all women believed that suffrage was necessary to promote women’s issues during Reconstruction. Many women were already active participants in political auxiliaries and various community organizations that relied on a good relationship with men who were business and political leaders. These women feared that they might lose the power they exerted indirectly through organizations that received male support if they offended male sensitivities by calling for the vote. Women had tremendous political power, one woman explained to the editor of a local black newspaper, by speaking “a word or two, which appeared to be dropped carelessly” into a conversation with a husband or community leader. Using this tactic, women could not only convince male leaders to support their ideas, but they could also convince these men that the idea was their own.

Women who opposed the efforts of suffragists were often very active in community associations and worked tirelessly behind the scenes or within women’s “auxiliary” branches of male organizations. These women urged suffragists to compare the results of their indirect approaches with the backlash experienced by women who insisted on equality and demanded the right to vote. Suffragists were branded as unfit mothers, unfeminine, dangerous, immoral, and even mentally deranged. Advocating radical doctrines that had little chance of enactment actually hurt the cause of women’s rights, some women argued, by causing a defensive posture among men. Male backlash, they feared, could threaten years of progress by women who delicately advanced their concerns by gently reminding city fathers of their manly obligations to aid their wives, mothers, daughters, and sisters.

Figure 2.16

Anti-women’s suffrage cartoons followed the strategy of attacking suffragists as unfeminine and their male supporters as feeble. Rather than confront the ideas of women such as Stanton and Anthony or advance their own arguments, opponents usually chose personal attacks or farcical images of a world turned upside-down where women would attempt to mimic the actions and traits of men while children were left to fend for themselves.

The reaction of men who felt threatened by woman’s suffrage paralleled the reaction of those who opposed the expansion of rights for African Americans during Reconstruction. The assumption of unchallenged male authority guaranteed status and privilege to all men in the same way the era’s racial assumptions elevated all whites. One might fail in the classroom, the workplace, and be held in low esteem by one’s peers, yet they could never lose their race or gender. As a white person or a man in such a society, one enjoyed both security against falling to the lowest rungs of the social order and the exclusive privilege to climb the social ladder to its highest levels.

Figure 2.17

An early flyer from upstate New York advocating women’s suffrage as a way to promote civic housekeeping. The flyer exclaims that “the ballot is the broom of democracy” and calls on women to yield it to clean up their cities just as they remove filth from their homes.

It is important to remember that Americans who lived during this era believed that theirs was an egalitarian society, the last vestige of discrimination eliminated by the end of chattel slavery. As a result, counterarguments to black equality and women’s rights usually adhered to the following line of reasoning: (1) White male leadership was not artificially imposed but rather a natural consequence of superior intellect, education, and experience in civic affairs; (2) participation in government was best left to the most intelligent and experienced voters and leaders; (3) because of their inexperience, women and minorities could easily be deceived into voting demagogues and tyrants; (4) even if they could not vote, women and minorities were assured “virtual representation” by elected officials who would protect the interests of all Americans. Just as children should not be permitted to vote due to inexperience and immaturity, this perspective concluded, women and minorities should “know their place” and defer to white men whose superior judgment would guarantee that the best interests of all.

The problem for most defenders of the social order was that the holes within this line of reasoning were easy targets for women like Sojourner Truth and Elizabeth Cady Stanton who possessed two of the finest minds among all Americans in the nineteenth century. Sojourner Truth dismantled arguments against women’s suffrage and exposed the hypocrisy of men who claimed to oppose women’s suffrage for the good of womankind. Elizabeth Cady Stanton used her superior intellect and knowledge of history to turn each of these arguments against her opponents. She countered that the concept of deference to one’s “natural superiors” was used to prop up monarchies around the globe and reminded those who would listen that America was founded in protest against virtual representation. She also turned the paternalistic statements of men who defended the separation of the “male sphere” of public life and the “female sphere” of the home with her characteristic wit: “If God has assigned a sphere to man and one to woman, we claim the right ourselves to judge His design in reference to us.” After all, Stanton explained, “a man has quite enough to do to find out his own individual calling, without being taxed to find out also where every woman belongs.”