From their onsets, suffragists and abolitionists shared many of the same values, so what caused the movements to split apart?
Susan B. Anthony (Wikimedia Commons)
The reformer mind was accustomed to dealing in abstractions, not specifics. -- Christine Stansell, The Feminist Promise
In those circles where radicals and progressives debate the history of their various struggles, the late 19th-century split between the nascent feminist and early civil rights movement is much mourned. Briefly, abolition was the primary cause of Northern reformers in the years leading up to the Civil War. The women's rights advocates who would push for suffrage, from Seneca Valley on, generally started out as abolitionists and temperance activists. It is not to say that Woman's Rights -- as was the phrase of the day -- was not on the table. But the abomination of slavery, especially in the wake of the Civil War, tended to blot out all other causes.
After the War, with abolition achieved, the movement turned to broadening the franchise. It was generally agreed. among the reformers, that universal emancipation -- for black men and all women -- was the ideal. But the old abolitionists split on the matter of timetables. On one side you had activists like Julia Ward Howe, Antoinette Brown, Lucy Stone and ultimately Frederick Douglass, who favored the enfranchisement of black men as a first step. On the other side stood Susan B. Anthony and Elizabeth Cady Stanton, who argued that the incrementalism was bankrupt and that the franchise should be expanded to include black men as well as black and white women.
The subsequent fight destroyed the old antebellum alliance and eventually sent both movements into a (short) dark age. Anthony and Stanton, the leaders of the revolution, would eventually make common cause Southern racists. Meanwhile, the reformers would soon find that, in the Deep South, the constitutional assurance for black men meant nothing in the face of white terror. Black leaders like Booker T. Washington would eventually go so far as to effectively surrender all claim to the franchise. (At least temporarily.)
The Great Schism has echoed down through the ages, and it haunts any talk of gender and race on the left. Not to put my commenters on blast, but here is a typical rendering:
It's one of the great embarrassments of first-wave American feminism that so many supporters of women's suffrage turned against the 15th amendment, using the grossest racial politics, too. I've never felt the same way about Susan B Anthony since I learned of her opposition to black suffrage.
That's basically the rendition I was treated to in college debates under the flag pole, or on the steps of Douglass where nascent leftists, like yours truly, deployed arcane formulas to determine who had the most privilege, who could pile up the most layers of jeopardy. The sense was that if one could be born a half-Native American, half-African-American lesbian, who'd done a bid on the reservation, or in the projects, some mystical ascension awaited.
But I digress.
As it happens, our great creation myth did not match the history. From Stansell's The Feminist Promise:
The break has long been described as between a group committed to the freedpeople's cause and a racist, all-white Stanton-Anthony faction, but the judgment is facile and ignores the facts.
For sure, Stansell has a critique. She does not shirk from outlining the racism which plagued the movement from the postbellum years on.The pattern begins in the years right after the War with Elizabeth Cady Stanton and Susan B. Anthony campaiging for women's suffrage with the scandalous George Train, under the slogan "Woman first and negro last." Stanton dubbed Train, "the most wonderful man of the century," and frustrated by the stonewalling of women's suffrage began a a long pattern of justifying women's rights through bigotry:
Think of Patrick and Sambo and Hans and Yung Tung who do not know the difference between a monarchy and a republic, who never read the Declaration of Independence, or Webster's spelling book, making laws for Lydia Marie Child, Lucretia Mott or Fanny Kemble.
It got worse. By the dawn of of the 20th century, Anthony and Stanton were openly courting avowed white supremacists like Belle Kearney. 1903 found the old stalwart abolitionist, Anthony, in New Orleans at the National Association of Women's Suffrage Association's convention, enduring a rousing rendition of Dixie, and tolerating Kearney's "semi-barbaric denunciations of blacks."
By that point, some of the most ardent suffrage activists were outright racists like Rebecca Felton, who fervently supported lynching, and Kate Gordon who eventually abandoned the suffrage movement because a national amendment would threaten white supremacy. "State sovereignty and white supremacy are inextricably linked," said Gordon. Kearney argued that "the enfranchisement of women would insure immediate and durable white supremacy."
By 1915 (after Anthony's death) NAWSA, founded by an abolitionist, friends of Frederick Douglass had thoroughly absorbed the rhetoric of white supremacists:
In Germany, German men governed German women; in France, French men did the same, "but in this country, American women are governed by every kind of man under the light of the sun," complained Anna Howard Shaw, successor to Anthony as NAWSA president.
How did a movement once rooted in the principles of abolition come to be associated with white nationalists?
I think one way of looking at this -- among many others -- is to not look at the movement post-1865, but post-1835, when abolitionist women, like Anthony and Stanton, were subject to unbridled sexism among their allies and enemies alike. In antebellum America, for a woman to speak before a promiscuous audience--that is to say an audience of mixed-gender--was to invite charges of prostitution. To travel, unescorted, as some reformers did was to increase the risk of accusation. To take these actions in opposition to the Southern Slave Society--an ostensibly divine institution deeply entwined with theories of family--and "Woman's Rights" was nigh blasphemous. And the penalties for doing such were not theoretical:
...the spread of women's rights thought fueled anti-abolitionist fires. Sexual imagery conflated the two causes: It was "old maids" and "nigger-lovers" who made up the female societies. Rhetorical violence in newspapers and pamphlets fed mob violence....Women were not exempt. In 1835 in Boston, a crowd of several thousand threatened members of the BFASS [Boston Female Anti-Slavery Society] who were thought to be hiding a visiting British abolitionist in there meeting rooms...
Afterward, Maria Weston Chapman, a leading member....could not walk in the streets of her own city without passerby and shop clerks hurling abuse at her. The Boston women noted acidly the double standard that divided acceptable female behavior from activity that as reviled. They were all involved in several reform causes...."No one said then, 'women had better stay home.'" Doing the same thing on behalf of the slaves, though, was another matter bringing threats bordering on lethal.
Stansell doesn't say this, but I have to believe that the prospect of rape often hung in the background.
Nor were threats of sexism strictly the province of the foes of women abolitionists. Sarah Grimke -- who credited abolition with helping awaken her to the persistent oppression of women -- was denounced by her abolitionist allies for daring to publicly raise the cause of women's rights alongside abolition. After thugs in Philadelphia broke up a meeting of one of the Anti-Slavery Societies, The Colored American (a black newspaper) took the opportunity to warn black women in the abolitionist movement away from the Grimkes, and toward the work of hearth and home:
Colored females from education, are more especially deficient in fulfilling their appropriate duties, and in redeeming the character and carrying forward the interests of their oppressed and injured people. As wives, as mothers and as daughters, they are too inert not sufficiently self-sacrificing.
In 1840, the World Anti-Slavery Convention -- the first of its kind -- refused to seat the eight American women delegates. Evidently this humiliation was insufficient. The conveners then made the women observe the deliberations from behind a curtain. Elizabeth Cady Stanton--barely 25--was there, and as was her wont, fuming righteously:
When we consider that Lady Byron, Anna Jameson, Mary Howitt, Mrs. Hugo Reid, Elizabeth Fry, Amelia Opie, Ann Green Phillips, Lucretia Mott, and many remarkable women, speakers and leaders in the Society of Friends, were all compelled to listen in silence to the masculine platitudes on woman's sphere, one may form some idea of the indignation of unprejudiced friends...
Judging from my own feelings, the women on both sides of the Atlantic must have been humiliated and chagrined, except as these feelings were outweighed by contempt for the shallow reasoning of their opponents, and their comical pose and gestures in some of the intensely earnest flights of their imagination.
What do we make of all of this? Stansell argues that the two tragically misread the politics of the day:
Why did the suffragists lose women's suffrage? The question has dominated scholarship about the postwar years? But one can also ask, really, why did they ever think they could win. From any angle the prospect was faint.
Whereas black male suffrage had actual political support, women's suffrage did not.From the Republican Party view, black male suffrage was a singular boon--a weapon which advantaged the loyalist, and hurt the defeated Confederates. The math of women's suffrage--which would double the black vote and the Southern white vote--was decidedly different.
And yet, I find myself in sympathy both Stanton and Anthony. They were not latter day Geraldine Ferraros, or white supremacists like Kearney or Felton. On the contrary, the two spent much of their early careers very much devoted to the cause of black people, and took their share of abuse for it. When the goal -- abolition -- was achieved, they hoped for some reciprocity. It did not come. "When I think of all the wrongs that been heaped upon womankind, " wrote Stanton. "I am ashamed that I am not forever in a condition of chronic wrath."
Frankly, given the sort of gender bigotry that women abolitionist faced, I'm a little surprised that more didn't take the absolutist path. I also don't think too much should be made of associations. They offer context, but they aren't the story. There's also the model of Frederick Douglass, who after splitting bitterly with Stanton and Anthony reconciled with them both, singling out Stanton, in particular, for making him a "Woman's Rights Man." The day Douglass died, he attended a suffrage conference where he was saluted by Anthony and her compatriots.
And finally there is my own personal bias. The other day I was reading over Robert E. Lee's famous quote about slavery...
In this enlightened age, there are few I believe, but what will acknowledge, that slavery as an institution, is a moral & political evil in any Country. It is useless to expatiate on its disadvantages. I think it however a greater evil to the white man than to the black race, & while my feelings are strongly enlisted in behalf of the latter, my sympathies are more strong for the former. The blacks are immeasurably better off here than in Africa, morally, socially & physically. The painful discipline they are undergoing, is necessary for their instruction as a race, & I hope will prepare & lead them to better things. How long their subjugation may be necessary is known & ordered by a wise Merciful Providence.
...and I found myself filled with rage and contempt. It is moral cowardice, a willingness to not merely abide by a great evil -- but to actually profit from it -- that really grates.
I think of Lee utterly quitting on the great moral question of his day, and still enjoying a place of honor in this country, and I am baffled. Then I think of Stanton and Anthony, misstepping, but always pushing, always agitating, always expanding, and I feel a strong kinship. I don't need my personal pantheon to be clean. But I need it to be filled with warriors.
As always, I invite the professionals to fill in the gaps here -- both in terms of actual facts and context.
Ta-Nehisi Coates is a national correspondent at The Atlantic, where he writes about culture, politics, and social issues. He is the author of The Beautiful Struggle and the forthcoming Between the World and Me.
What would the American culture wars look like if they were less about “values” and more about Jesus?
Evangelical Christianity has long had a stranglehold on how Americans imagine public faith. Vague invocations of “religion”—whether it’s “religion vs. science” or “religious freedom”—usually really mean “conservative, Protestant, evangelical Christianity,” and this assumption inevitably frames debates about American belief. For the other three-quarters of the population—Catholics, Jews, other Protestants, Muslims, Hindus, secular Americans, Buddhists, Wiccans, etc.—this can be infuriating. For some evangelicals, it’s a sign of success, a linguistic triumph of the culture wars.
But not for Russell Moore. In 2013, the 43-year-old theologian became the head of the Ethics and Religious Liberty Commission, the political nerve center of the Southern Baptist Convention. His predecessor, Richard Land, prayed with George W. Bush, played hardball with Democrats, and helped make evangelicals a quintessentially Republican voting bloc.
Many psychiatrists believe that a new approach to diagnosing and treating depression—linking individual symptoms to their underlying mechanisms—is needed for research to move forward.
In his Aphorisms, Hippocrates defined melancholia, an early understanding of depression, as a state of “fears and despondencies, if they last a long time.” It was caused, he believed, by an excess of bile in the body (the word “melancholia” is ancient Greek for “black bile”).
Ever since then, doctors have struggled to create a more precise and accurate definition of the illness that still isn’t well understood. In the 1920s, the German psychiatrist Kurt Schneider argued that depression could be divided into two separate conditions, each requiring a different form of treatment: depression that resulted from changes in mood, which he called “endogenous depression,” and depression resulting from reactions to outside events, or “reactive depression.” His theory was challenged in 1926, when the British psychologist Edward Mapother argued in the British Medical Journal that there was no evidence for two distinct types of depression, and that the apparent differences between depression patients were just differences in the severity of the condition.
The winners of the 27th annual National Geographic Traveler Photo Contest have just been announced.
The winners of the 27th annual National Geographic Traveler Photo Contest have just been announced. Winning first prize, Anuar Patjane Floriuk of Tehuacán, Mexico, will receive an eight-day photo expedition for two to Costa Rica and the Panama Canal for a photograph of divers swimming near a humpback whale off the western coast of Mexico. Here, National Geographic has shared all of this year’s winners, gathered from four categories: Travel Portraits, Outdoor Scenes, Sense of Place, and Spontaneous Moments. Captions by the photographers.
Exceptional nonfiction stories from 2014 that are still worth encountering today
Each year, I keep a running list of exceptional nonfiction that I encounter as I publish The Best ofJournalism, an email newsletter that I send out once or twice a week. This is my annual attempt to bring some of those stories to a wider audience. I could not read or note every worthy article that was published last calendar year and I haven't included any paywalled articles or anything published at The Atlantic. But everything that follows is worthy of wider attention and engagement.
Paul faced danger, Ani and Ray faced each other, and Frank faced some career decisions.
This is what happens when you devote two-thirds of a season to scene after scene after scene of Frank and Jordan’s Baby Problems, and Frank Shaking Guys Down, and Look How Fucked Up Ray and Ani Are, and Melancholy Singer in the Dive Bar Yet Again—and then you suddenly realize that with only a couple episodes left you haven’t offered even a rudimentary outline of the central plot.
The jobs that are least vulnerable to automation tend to be held by women.
Many economists and technologists believe the world is on the brink of a new industrial revolution, in which advances in the field of artificial intelligence will obsolete human labor at an unforgiving pace. Two Oxford researchers recently analyzed the skills required for more than 700 different occupations to determine how many of them would be susceptible to automation in the near future, and the news was not good: They concluded that machines are likely to take over 47 percent of today’s jobs within a few decades.
This is a dire prediction, but one whose consequences will not fall upon society evenly. A close look at the data reveals a surprising pattern: The jobs performed primarily by women are relatively safe, while those typically performed by men are at risk.
An activist group is trying to discredit Planned Parenthood with covertly recorded videos even as contraception advocates are touting a method that sharply reduces unwanted pregnancies.
Abortion is back at the fore of U.S. politics due to an activist group’s attempt to discredit Planned Parenthood, one of the most polarizing organizations in the country. Supporters laud its substantial efforts to provide healthcare for women and children. For critics, nothing that the organization does excuses its role in performing millions of abortions––a procedure that they regard as literal murder––and its monstrous character is only confirmed, in their view, by covertly recorded video footage of staffers cavalierly discussing what to do with fetal body parts.
If nothing else, that recently released footage has galvanized Americans who oppose abortion, media outlets that share their views, and politicians who seek their votes. “Defunding Planned Parenthood is now a centerpiece of the Republican agenda going into the summer congressional recess,” TheWashington Postreports, “and some hard-liners have said they are willing to force a government shutdown in October if federal support to the group is not curtailed.”
What if Joe Biden is going to run for the Democratic nomination after all?
Most Democrats seem ready for Hillary Clinton—or at least appear content with her candidacy. But what about the ones who who were bidin’ for Biden? There are new signs the vice president might consider running for president after all.
Biden has given little indication he was exploring a run: There’s no super PAC, no cultivation of a network of fundraisers or grassroots organizers, few visits to early-primary states. While his boss hasn’t endorsed Clinton—and says he won’t endorse in the primary—many members of the Obama administration have gone to work for Clinton, including some close to Biden.
But Biden also hasn’t given any clear indication that he isn’t running, and a column by Maureen Dowd in Saturday’s New York Times has set off new speculation. One reason Biden didn’t get into the race was that his son Beau was dying of cancer, and the vice president was focused on being with his son. But before he died in May, Dowd reported, Beau Biden tried to get his father to promise to run. Now Joe Biden is considering the idea.
In the footage, secretly recorded by an anti-abortion-rights group, an official from the organization discusses the procurement and cost of intact fetuses.
Updated on August 4, 2015, at 5:54 p.m. ET
Planned Parenthood’s handling of fetal tissue for research is the subject of a fresh video released Tuesday by an anti-abortion group.
In the latest video, the fifth released by Irvine, California-based Center for Medical Progress, an official from Planned Parenthood discusses the procurement and cost of intact fetuses. The video, we should warn you, is graphic.
Planned Parenthood calls the videos a “smear campaign.” It says the footage is highly edited, misleading, and takes discussions out of context.
The Center for Medical Progress has faced two court orders that block the release of future videos, but those orders are limited to footage recorded at meetings of the National Abortion Federation and those dealing with a tissue procurement company. Fox News adds: “Tuesday’s release, purely reliant on video taken inside a Planned Parenthood clinic, would not seem to violate either order.”
It’s impossible to “solve” the Iranian nuclear threat. This agreement is the next best thing.
Having carefully reviewed the lengthy and complex agreement negotiated by the United States and its international partners with Iran, I have reached the following conclusion: If I were a member of Congress, I would vote yes on the deal. Here are nine reasons why.
1) No one has identified a better feasible alternative. Before negotiations halted its nuclear advance, Iran had marched relentlessly down the field from 10 years away from a bomb to two months from that goal line. In response, the United States and its partners imposed a series of sanctions that have had a significant impact on Iran’s economy, driving it to negotiate. That strategy worked, and resulted in a deal. In the absence of this agreement, the most likely outcome would be that the parties resume doing what they were doing before the freeze began: Iran installing more centrifuges, accumulating a larger stockpile of bomb-usable material, shrinking the time required to build a bomb; the U.S. resuming an effort to impose more severe sanctions on Iran. Alternatively, Israel or the United States could conduct military strikes on Iran’s nuclear facilities, setting back the Iranian program by two years, or perhaps even three. But that option risks wider war in the Middle East, an Iran even more determined to acquire a bomb, and the collapse of consensus among American allies.