Mott, Lucretia

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'''Lucretia Coffin Mott''' (January 3, 1793 – November 11, 1880) was an [[United States|American]] [[Religious Society of Friends|Quaker minister]], [[abolitionism|abolitionist]], [[social reformer]] and proponent of [[women's suffrage|women's rights]]. She is sometimes credited with being the first American "[[feminism|feminist]]" but was, more accurately, the initiator of women's political advocacy in the early 19th century. During a time when women rarely spoke in public she became an outspoken orator as an ordained minister for the Quaker Church. Upon delivering her 1847 antislavery speech in Ohio Frederick Douglass said of Mott, "Her silvery voice is distinctly heard, ...her truthful words came down upon the audience like drops of summer rain."
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'''Lucretia Coffin Mott''' (January 3, 1793 – November 11, 1880) was an [[United States|American]] [[Religious Society of Friends|Quaker]] [[minister]], [[abolitionism|abolitionist]], [[social reformer]], and proponent of [[women's suffrage|women's rights]]. She is sometimes credited with being the first American ''[[feminism|feminist]]'' but was, more accurately, the initiator of women's political advocacy in the early nineteenth century. During a time when women rarely spoke in public, she became an outspoken [[orator]] as an ordained minister for the Quaker Church.
  
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Mott's [[Philadelphia]] home was a stop on the [[Underground Railroad]] prior to the [[American Civil War|Civil War]] and her views on abolition often met with strong resistance. However, in her lifetime, Mott was ultimately recognized for her leadership and pioneering advocacy and was once described as "the real founder and soul of the woman's rights movement in America and [[Great Britain|England]]."<ref>Gwynefriends.org, [http://www.gwyneddfriends.org/mott.html Lucretia Mott.] Retrieved October 27, 2007.</ref>
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{{toc}}
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In 1864, Mott and several other Hicksite Quakers incorporated [[Swarthmore College]], which today remains one of the premier [[liberal-arts]] [[college]]s in the [[United States]].<ref>Swarthmore.edu, [http://www.swarthmore.edu/news/history/index1.html Founders and the Quaker Tradition.] Retrieved October 27, 2007.</ref>
  
 
==Biography==
 
==Biography==
 
===Early life===
 
===Early life===
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Lucretia Coffin was born into a Quaker family in [[Nantucket, Massachusetts]]. She was the second child of seven by Thomas Coffin and Anna Folger. At the age of thirteen she was sent to a boarding school run by the [[Society of Friends]], where she eventually became a teacher. Her interest in women's rights began when she discovered that male teachers at the school were paid twice as much as the female staff. On 10 April, 1811, Lucretia married James Mott, another teacher at the school. Their first child died at age 5. Ten years later, she became a Quaker minister.
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Lucretia Coffin was born into a Quaker family on the [[island]] of [[Nantucket]], [[Massachusetts]]. She was the second of seven children born to [[Thomas Coffin]] and [[Anna Folger]]. She was a direct descendant of [[Tristram Coffin]] who emigrated from [[Devonshire]], [[England]], and became one of the original purchasers of the island. Her father was a ship's captain but moved the family to [[Boston]] and then [[Philadelphia]], where he opened a business.
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At the age of thirteen, she was sent to a [[boarding school]] run by the [[Society of Friends]], where she eventually became a [[teacher]]. Her interest in women's rights began when she discovered that male teachers at the school were paid twice as much as the female staff. On April 10, 1811, Lucretia married James Mott, another teacher at the school who supported her progressive views throughout their lives together. The Mott's first child died at age five, which resulted in Mott's turn to a more religious and introspective life. Eventually she was to become a Quaker minister, a role in which she was able to utilize her strong gift for orating.<ref>American Council of Learned Societies, ''Dictionary of American Biography: Lucretia Mott'' (New York: C. Scribner’s Sons).</ref>
  
 
===Early anti-slavery efforts===
 
===Early anti-slavery efforts===
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Lucretia and her husband were both opposed to the slave trade and were active in the American Anti-Slavery Society.  She moved to [[Philadelphia, Pennsylvania|Philadelphia]] in 1821. She quickly became known for her persuasive speeches against [[slavery]]. Prior to her own involvement, many Quaker men had been involved in the [[abolitionist]] movement in the very early 1800s. Lucretia Mott was one of the first Quaker women to do advocacy work for [[abolition]]. She and her husband followed [[Elias Hicks]] in the "Great Separation" of American Quakerism in 1827 into the more liberal and [[mysticism|mystical]] Hicksite branch, which drew away from the more evangelical and conservative Orthodox branch.
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The Motts moved to [[Philadelphia, Pennsylvania|Philadelphia]] in 1821 where they both became active in the [[American Anti-Slavery Society]] founded by the noted abolitionist, [[William Lloyd Garrison]]. In 1837, she founded the first anti-slavery movement for women.
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Mott's letters reflect her regular travels in the mid-nineteenth century throughout the East and Midwest as she addressed various reform organizations such as the [[Non-Resistance Society]], the [[Anti-Slavery Convention of American Women]] as well as the quarterly and yearly Quaker meetings. Her letters not only express the thoughts of a public figure but they also show the anxieties and joys of a nineteenth-century woman.  Forceful and intelligent, her letters also reflect Mott's character and Quaker background.
 
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Like many Quakers including Hicks, Mott considered slavery an evil to be opposed. They refused to use cotton cloth, cane sugar, and other slavery-produced goods. With her skills in the ministry, she began to speak publicly for abolition, often traveling from her home in Philadelphia.  Her sermons combined antislavery themes with broad calls for moral reform. Her husband supported her activism and they often sheltered runaway slaves in their home.
 
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It should be noted that Quakers, when compared to other religious and social groups in America since its founding, were unusual in their equal treatment of women.  They had a rich history and singular respect from the majority of American people of those times, mostly due to their advocacy and martyrdom for being [[conscientious objectors]] to war, and later their anti-slavery efforts.
 
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Mott was successful in her abolitionist lobbying and punctuated her career with teaching the ropes of representative government's political advocacy to women coming up as women's and abolitionist advocates. In the 1830s she helped establish two anti-slavery groups.
 
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===The International Anti-Slavery Convention===
 
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Mott spoke at the International Anti-Slavery Convention in [[London, England]] in June 1840.  In spite of her status as one of six women delegates, Mott was not formally seated at the meeting because she was a woman. This led to the protest of
 
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other Americans advocates attending the convention, including [[William Lloyd Garrison]] and [[Wendell Phillips]]. [[Elizabeth Cady Stanton]] and her activist husband [[Henry Stanton|Henry B. Stanton]] attended the convention while on their honeymoon.  Stanton became angry when she couldn't see Mott as she spoke, as women in the audience were required to sit in a roped-off section hidden from the view of the men in attendance.  Mott and Stanton became well acquainted at the convention, and Stanton later recalled: ''"We resolved to hold a convention as soon as we returned home, and form a society to advocate the rights of women."'' However, it was not until 1848 that Mott and Stanton organized the Women's Rights Convention at [[Seneca Falls (village), New York|Seneca Falls, New York]]
 
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===Seneca Falls===
 
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The [[Seneca Falls Convention]] in 1848 was the first American women's rights meeting. Stanton's resolution that it was "the duty of the women of this country to secure to themselves the sacred right to the elective franchise" was passed, and this became the focus of the group's campaign over the next few years.  Mott was a signatory of the [[Seneca Falls Declaration of Sentiments|Declaration of Sentiments]].  While [[Elizabeth Cady Stanton]] is usually credited as the leader of that effort, it was Mott's mentoring of Stanton and their work together that organized the event. Lucretia's sister, [[Martha Coffin Wright]] also helped organize the convention and signed the declaration. 
 
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===Opinions===
 
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Mott parted with the mainstream women's movement in one area, that of divorce. At that time it was very difficult to obtain divorce, and fathers were given custody of children.  Stanton sought to make divorce easier to obtain and to safeguard women's access to and control of their children.  The more conservative Mott opposed any significant legal change in divorce laws. 
 
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Mott's theology was influenced by Unitarians including [[Theodore Parker]] and [[William Ellery Channing]] as well as early Quakers including [[William Penn]]. She taught that "the kingdom of God is within man" (1849) and was part of the group of religious liberals who formed the Free Religious Association in 1867, with Rabbi Wise, [[Ralph Waldo Emerson]] and Thomas Wentworth Higginson.  Her theological position was particularly influential among Quakers, as in the future many harked back to her positions, sometimes without even knowing it.
 
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===American Equal Rights Association ===
 
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Elected as the first president of the [[American Equal Rights Association]] after the end of the [[American Civil War|Civil War]], Mott strove a few years later to reconcile the two factions that split over the priorities between woman suffrage and black male suffrage. Ever the peacemaker, Mott tried to heal the breach between [[Elizabeth Cady Stanton]], [[Susan B. Anthony]] and [[Lucy Stone]] over the immediate goal of the women's movement: suffrage for freedmen and all women, or suffrage for freedmen first?
 
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===Writing===
 
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In 1850 Mott wrote ''Discourse on Woman'', a book about restrictions on women in the United States. She became more widely known after this. When slavery was outlawed in 1865, she began to advocate giving black Americans the right to vote. She remained a central figure in the women's movement as a peacemaker, a critical function for that period of the movement, until her death at age 87 in 1880.
 
  
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===Swarthmore===
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In 1827, when the Quaker denomination divided over doctrinal differences, Mott and her husband became supporters of  [[Elias Hicks]], who founded the [[mysticism|mystical]] Hicksite branch. The "Great Separation" of American Quakerism, as it was called, separated the liberal Hicksite branch from the evangelical and conservative mainstream church. The Hicksite branch espoused free interpretation of the [[Bible]] and reliance on inward, as opposed to historic [[Christian]], guidance.
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In 1864 Mott and several other Hicksite Quakers incorporated [[Swarthmore College]], which today remains one of the premier [[liberal-arts]] [[college]]s in the [[United States]] [http://www.swarthmore.edu/news/history/index1.html].
 
  
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===Organizations===
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Like many Quakers including Hicks, Mott considered [[slavery]] an [[evil]] to be opposed. She refused to use [[cotton]] cloth, cane [[sugar]], and other slavery-produced goods. With her ministerial skills, she began to speak publicly for abolition, often traveling from her home in Philadelphia.  Her sermons combined anti-slavery themes with broad calls for moral reform, such as for [[Woman's Christian Temperance Union|temperance]] and women's rights.
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In 1866 Mott joined with Stanton, Anthony, and Stone to establish the American Equal Rights Association. Along with friend [[Belva Lockwood]], she was a leading voice in the Universal Peace Union, also founded in 1866.  The following year, the organization became active in Kansas where Negro suffrage and woman suffrage were to be decided by popular vote.
 
  
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She was posthumously inducted into the U.S. [[National Women's Hall of Fame]].
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During this time period, from 1821 to 1828, Mott was—in addition to her advocacy work—busy with domestic responsibilities. She gave birth to six children and in 1821, became a Quaker minister. It was nearly unprecedented for women to speak publicly in those times and Mott's lectures, particularly those with an anti-slavery theme, often drew sharp protest.
  
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[[Image:Mottsig.JPG]]
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In 1840, Mott attended the [[International Anti-Slavery Convention]] in [[London]], [[England]], as one of six female delegates. Despite the organization's commitment to equality, women were not allowed to be officially seated at the convention, but instead were required to sit in a separate section. This led to the protest of American advocates including [[William Lloyd Garrison]] and [[Wendell Phillips]]. [[Elizabeth Cady Stanton]] and her activist husband, [[Henry Stanton|Henry B. Stanton]], were also in attendance and a friendship was formed between the two women that was to become the vanguard for the women's movement back in the United States.
  
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==Biographical Excerpts==
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===The birth of the Women's Rights movement===
  
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1) [[Carl Schurz]] first met Lucretia Mott in 1854. He described her in his autobiography published in 1906.
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Eight years after the Anti-Slavery Convention, on July 19 and 20, 1848, Mott and Stanton organized the Women's Rights Convention at [[Seneca Falls]], [[New York]]. The official launch of the women's rights movement in America began at this historic event with a presentation of the [[Declaration of Sentiments]], modeled after the [[Declaration of Independence]]. Lucretia Mott, along with her sister, [[Martha Coffin Wright]], were signatories of the document whose focus would become "the sacred right to the elective franchise."<ref>Pamela Kester-Shelton, ''Feminist Writers: Lucretia (Coffin) Mott'' (Detroit: St. James Press, 1969). ISBN 1558622179</ref>
  
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:''Lucretia Mott, a woman, as I was told, renowned for her high character, her culture, and the zeal and ability with which she advocated various progressive movements. To her I had the good fortune to be introduced by a German friend. I thought her the most beautiful old lady I had ever seen. Her features were of exquisite fineness. Not one of the wrinkles with which age had marked her face, would one have wished away. Her dark eyes beamed with intelligence and benignity. She received me with gentle grace, and in the course of our conversation, she expressed the hope that, as a citizen, I would never be indifferent to the slavery question as, to her great grief, many people at the time seemed to be.''
+
Elected as the first president of the [[American Equal Rights Association]] in 1866, Mott strove to reconcile the two factions that split over priorities between women's suffrage and [[African American]] male suffrage. For the remainder of her life, Mott tried to heal the breach between [[Elizabeth Cady Stanton]], [[Susan B. Anthony]] and [[Lucy Stone]].
  
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2) Editorial, Time and Tide (1926-07-09)
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Along with friend [[Belva Lockwood]], one of the nation's first female attorneys, Mott became a leading voice for the Universal Peace Union, also founded in 1866.  The following year, the organization became active in Kansas where Negro suffrage and women's suffrage were to be decided by popular vote.
  
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:''Feminism, like any other great movement, proceeds at varying paces and in varying forms in different countries. Few things are more enlightening than a study of the inter-reactions of the feminist movement in the two great English speaking peoples during the past seventy or eighty years. It is curious how closely related have been the movements on the two sides of the Atlantic. Each has continually learnt from the other. Beginning with Mary Wollstonecraft in the late 18th century, the feminist movement owed its next big impetus (in the eighteen forties and fifties) to Lucretia Mott and Susan B. Anthony, of New England. It was Lucretia Mott and Elizabeth C. Stanton who organised the first Equal Rights Convention which was held in New York in 1848; and it was Lucretia Mott who laid down the definite proposition which American women are still struggling to implement today: 'Men and Women shall have Equal Rights throughout the United States.' A few years later Susan B. Anthony, the pioneer Suffragist, came into the American movement.''
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===Legacy===
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After the [[American Civil War|Civil War]], most abolitionist societies disbanded believing that their work was finished. However, Mott continued to work to bring education to the recently emancipated southern blacks.<ref>Pamela Kester-Shelton, ed., ''Feminist Writers'' (Detroit: St. James Press, 1969).</ref>
  
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:''It was not till the eighteen sixties that the political feminist movement came alive in Great Britain. Dame Millicent Fawcett was even in those early days one of the leading names connected with it. The British suffragists pushed forward enthusiastically for some twenty years, but the failure to achieve success in 1885, when the third Reform Bill was passed giving the agricultural labourer the vote, seemed to take the heart out of our early suffragists, and the movement died down again. Meanwhile, in the nineties the American women were full of life and enthusiasm, winning victory after victory in State after State.''
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Mott differed with the mainstream women's movement in one area—that of [[divorce]]. In Mott's day, it was very difficult to obtain a divorce, and fathers were usually given custody of children. Stanton sought to make divorce easier to obtain and to safeguard women's access to and control of their children. The more conservative Mott opposed any significant legal change in divorce laws.
  
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:''In 1902 Susan B. Anthony came to England and stayed with Mrs. Pankhurst in Manchester. The result of that visit was far-reaching. All unwittingly the old pioneer handed back the torch to the British suffragists. 'It is unendurable,' declared Christabel Pankhurst after her departure, 'to think of another generation of women wasting their lives begging for the vote. We must not lose any more time. We must act.' Those words heralded the birth of the British militant movement. From that moment onwards British feminists went forward without pause till the outbreak of war in 1914 and when that time came (although the actual Bill was not passed until 1918) the first instalment of victory was virtually won.''
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Mott's [[theology]] was influenced by [[Unitarian Church|Unitarian]]s, including [[Theodore Parker]] and [[William Ellery Channing]] as well as by early Quaker leaders including [[William Penn]]. As Quakers, Mott's family believed in the spiritual equality of the sexes. She once recalled, "I grew up so thoroughly imbued with women's rights that it was the most important question of my life from a very early day."<ref>Ibid.</ref>   
  
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:''Meanwhile in America by 1912 things had died down to very much the same state as the English movement has been in since 1918. Votes had been achieved in a considerable number of States, the feeling was widespread that a partial victory was good enough for the moment and that complete victory would come all in good time without much further trouble. And then in 1912 Alice Paul, lit by the fire of the English militant movement, returned to America - and America woke up. It took the Americans just eight years from that date to achieve complete political equality; but they were under wise leadership (Alice Paul will surely go down to history as one of the great leaders of the world), and when they did achieve political equality they did not make the mistake of supposing that that was the end. They turned back to the 'declaration of sentiments' laid down by Lucretia Mott in 1848 and they realised that political equality was only the first step on the path which they had chosen and that there could be neither halting nor relaxing their pace until they had come to the end of that path.''
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Mott was part of a group of religious liberals who formed the [[Free Religious Association]] in 1867, along with [[Rabbi Stephen S. Wise]], [[Ralph Waldo Emerson]], and [[Thomas Wentworth Higginson]].  
  
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==Quotes==
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In 1850, Mott wrote ''Discourse on Woman,'' a book which brought her greater recognition, and in which she tries to counter [[Richard Henry Dana]]'s ''Address on Women,'' which purports that women are better suited for domestic duties than for professional pursuits. For decades, after she helped to win the cause of abolition for blacks, she remained a central figure in the women's movement as a peacemaker, a critical function for that period in women's rights history, until her death at age 87 in 1880.
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"It is not Christianity, but priestcraft that has subjected woman as we find her. " -Lucretia Mott
 
  
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"We too often bind ourselves by authorities rather than by the truth." -Lucretia Mott
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==Quotations==
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* "If our principles are right, why should we be cowards?"  
  
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"The cause of Peace has had my share of efforts, taking the ultra non-resistance ground - that a Christian cannot consistently uphold, and actively support, a government based on the sword, or whose ultimate resort is to the destroying weapons. " -Lucretia Mott
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* "The world has never yet seen a truly great and virtuous nation, because in the degradation of women, the very fountains of life are poisoned at their source."
  
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* "I have no idea of submitting tamely to injustice inflicted either on me or on the slave. I will oppose it with all the moral powers with which I am endowed. I am no advocate of passivity."
  
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* "We too often bind ourselves by authorities rather than by the truth."<ref>Womenhistory.about.com, [http://womenshistory.about.com/od/quotes/a/lucretia_mott.htm Lucretia Mott.] Retrieved October 27, 2007.</ref>
  
 
==Notes==
 
==Notes==
Line 90: Line 71:
  
 
==References==
 
==References==
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*"Lucretia Coffin Mott." ''Encyclopedia of World Biography,'' 2nd ed. 17 Vols. Gale Research 1998. Reproduced in ''Biograpy Resource Center.'' Farmington Hills, Mich.: Thomson Gale. 2007.
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*American Council of Learned Societies. 1928. ''Dictionary of American Biography''. New York: C. Scribner’s Sons.  
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*"Lucretia (Coffin) Mott." ''Feminist Writers''. St. James Press, 1996. Reproduced in ''Biography Resource Center''. Farmington Hills, Mich.: Thomson Gale. 2007
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*Bacon, Margaret Hope. 1980. ''Valiant Friend: the Life of Lucretia Mott''. New York: Walker and Company. ISBN 0802706452
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*"Lucretia Mott." ''Historic World Leaders.'' Gale Research, 1994. Reproduced in ''Biography Resource Center.'' Farmington Hills, Mich.: Thomson Gale.
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*Bacon, Margaret Hope. 1986. ''Mothers of Feminism: the Story of Quaker Women in America''. San Francisco: Harper & Row. ISBN 0062500430
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* Bacon, Margaret Hope. ''Valiant Friend: the Life of Lucretia Mott''. Walker and Company, 1980.  
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*Commire, Anne, ed. 1994. ''Historic World Leaders''. Detroit: Gale Research. ISBN 0810384086
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* Bacon, Margaret Hope. ''Mothers of Feminism: the Story of Quaker Women in America''. Harper & Row, 1986.  
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*Gale Research. 1998. ''Encyclopedia of World Biography.'' Detroit: Gale Research. ISBN 0787622214
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* Greene, Dana (editor). ''Lucretia Mott: Her Complete Speeches and Sermons''. The Edwin Mellen Press, 1980.  
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*Greene, Dana, ed. 1980. ''Lucretia Mott: Her Complete Speeches and Sermons''. New York: The Edwin Mellen Press. ISBN 0889469687
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* Palmer, Beverly Wilson (editor), ''Selected Letters of Lucretia Coffin Mott.'' University of Illinois Press, 2002.
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*Kester-Shelton, Pamela, ed. 1969. ''Feminist Writers''. Detroit: St. James Press. ISBN 1558622179
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*Palmer, Beverly Wilson, ed. 2002. ''Selected Letters of Lucretia Coffin Mott.'' Urbana, IL: University of Illinois Press. ISBN 0252026748
  
 
==External links==  
 
==External links==  
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*[http://www.mott.pomona.edu/index.htm The Lucretia Mott Papers]
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All links retrieved November 4, 2022.
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*[http://www.civilwar.si.edu/slavery_mott1.html Lucretia Mott's biography from the Smithsonian]
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*[http://www.mott.pomona.edu/index.htm The Lucretia Mott Papers]  
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*[http://antislavery.eserver.org/religious/mottsermon/ A Sermon to Medical Students, 1849] From the Antislavery Literature Project
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*[http://www.civilwar.si.edu/slavery_mott1.html Lucretia Mott's biography from the Smithsonian]  
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*[http://wc.rootsweb.com/cgi-bin/igm.cgi?op=DESC&db=glencoe&id=I16133 Relation to Benjamin Franklin]
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*[https://www.womenofthehall.org/inductee/lucretia-mott/ Biography on the National Women's Hall of Fame site]  
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*[http://www.swarthmore.edu/news/history/index1.html History of Swarthmore College]
 
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*[http://www.greatwomen.org/women.php?action=viewone&id=112 Biography on the National Women's Hall of Fame site]
 
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*[http://www.gwyneddfriends.org/mott.html An abstract of her life at Gwynedd Friend's Meeting]
 
  
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[[Category:History and biography]]
 
[[Category:History and biography]]
 
[[Category:Biography]]
 
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[[Category:Politics and social sciences]]
 
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Latest revision as of 02:27, 5 November 2022

Lucretia Coffin Mott
Lucretiamott2.jpg
Lucretia Mott
BornJanuary 3 1793(1793-01-03)
Flag of United States Nantucket, Massachusetts, U.S.
DiedNovember 11 1880 (aged 87)
Flag of United States Abington, Pennsylvania, U.S.
OccupationAbolitionist, Suffragist

Lucretia Coffin Mott (January 3, 1793 – November 11, 1880) was an American Quaker minister, abolitionist, social reformer, and proponent of women's rights. She is sometimes credited with being the first American feminist but was, more accurately, the initiator of women's political advocacy in the early nineteenth century. During a time when women rarely spoke in public, she became an outspoken orator as an ordained minister for the Quaker Church.

Mott's Philadelphia home was a stop on the Underground Railroad prior to the Civil War and her views on abolition often met with strong resistance. However, in her lifetime, Mott was ultimately recognized for her leadership and pioneering advocacy and was once described as "the real founder and soul of the woman's rights movement in America and England."[1]

In 1864, Mott and several other Hicksite Quakers incorporated Swarthmore College, which today remains one of the premier liberal-arts colleges in the United States.[2]

Biography

Early life

Lucretia Coffin was born into a Quaker family on the island of Nantucket, Massachusetts. She was the second of seven children born to Thomas Coffin and Anna Folger. She was a direct descendant of Tristram Coffin who emigrated from Devonshire, England, and became one of the original purchasers of the island. Her father was a ship's captain but moved the family to Boston and then Philadelphia, where he opened a business.

At the age of thirteen, she was sent to a boarding school run by the Society of Friends, where she eventually became a teacher. Her interest in women's rights began when she discovered that male teachers at the school were paid twice as much as the female staff. On April 10, 1811, Lucretia married James Mott, another teacher at the school who supported her progressive views throughout their lives together. The Mott's first child died at age five, which resulted in Mott's turn to a more religious and introspective life. Eventually she was to become a Quaker minister, a role in which she was able to utilize her strong gift for orating.[3]

Early anti-slavery efforts

The Motts moved to Philadelphia in 1821 where they both became active in the American Anti-Slavery Society founded by the noted abolitionist, William Lloyd Garrison. In 1837, she founded the first anti-slavery movement for women.

In 1827, when the Quaker denomination divided over doctrinal differences, Mott and her husband became supporters of Elias Hicks, who founded the mystical Hicksite branch. The "Great Separation" of American Quakerism, as it was called, separated the liberal Hicksite branch from the evangelical and conservative mainstream church. The Hicksite branch espoused free interpretation of the Bible and reliance on inward, as opposed to historic Christian, guidance.

Like many Quakers including Hicks, Mott considered slavery an evil to be opposed. She refused to use cotton cloth, cane sugar, and other slavery-produced goods. With her ministerial skills, she began to speak publicly for abolition, often traveling from her home in Philadelphia. Her sermons combined anti-slavery themes with broad calls for moral reform, such as for temperance and women's rights.

During this time period, from 1821 to 1828, Mott was—in addition to her advocacy work—busy with domestic responsibilities. She gave birth to six children and in 1821, became a Quaker minister. It was nearly unprecedented for women to speak publicly in those times and Mott's lectures, particularly those with an anti-slavery theme, often drew sharp protest.

In 1840, Mott attended the International Anti-Slavery Convention in London, England, as one of six female delegates. Despite the organization's commitment to equality, women were not allowed to be officially seated at the convention, but instead were required to sit in a separate section. This led to the protest of American advocates including William Lloyd Garrison and Wendell Phillips. Elizabeth Cady Stanton and her activist husband, Henry B. Stanton, were also in attendance and a friendship was formed between the two women that was to become the vanguard for the women's movement back in the United States.

The birth of the Women's Rights movement

Eight years after the Anti-Slavery Convention, on July 19 and 20, 1848, Mott and Stanton organized the Women's Rights Convention at Seneca Falls, New York. The official launch of the women's rights movement in America began at this historic event with a presentation of the Declaration of Sentiments, modeled after the Declaration of Independence. Lucretia Mott, along with her sister, Martha Coffin Wright, were signatories of the document whose focus would become "the sacred right to the elective franchise."[4]

Elected as the first president of the American Equal Rights Association in 1866, Mott strove to reconcile the two factions that split over priorities between women's suffrage and African American male suffrage. For the remainder of her life, Mott tried to heal the breach between Elizabeth Cady Stanton, Susan B. Anthony and Lucy Stone.

Along with friend Belva Lockwood, one of the nation's first female attorneys, Mott became a leading voice for the Universal Peace Union, also founded in 1866. The following year, the organization became active in Kansas where Negro suffrage and women's suffrage were to be decided by popular vote.

Legacy

After the Civil War, most abolitionist societies disbanded believing that their work was finished. However, Mott continued to work to bring education to the recently emancipated southern blacks.[5]

Mott differed with the mainstream women's movement in one area—that of divorce. In Mott's day, it was very difficult to obtain a divorce, and fathers were usually given custody of children. Stanton sought to make divorce easier to obtain and to safeguard women's access to and control of their children. The more conservative Mott opposed any significant legal change in divorce laws.

Mott's theology was influenced by Unitarians, including Theodore Parker and William Ellery Channing as well as by early Quaker leaders including William Penn. As Quakers, Mott's family believed in the spiritual equality of the sexes. She once recalled, "I grew up so thoroughly imbued with women's rights that it was the most important question of my life from a very early day."[6]

Mott was part of a group of religious liberals who formed the Free Religious Association in 1867, along with Rabbi Stephen S. Wise, Ralph Waldo Emerson, and Thomas Wentworth Higginson.

In 1850, Mott wrote Discourse on Woman, a book which brought her greater recognition, and in which she tries to counter Richard Henry Dana's Address on Women, which purports that women are better suited for domestic duties than for professional pursuits. For decades, after she helped to win the cause of abolition for blacks, she remained a central figure in the women's movement as a peacemaker, a critical function for that period in women's rights history, until her death at age 87 in 1880.

Quotations

  • "If our principles are right, why should we be cowards?"
  • "The world has never yet seen a truly great and virtuous nation, because in the degradation of women, the very fountains of life are poisoned at their source."
  • "I have no idea of submitting tamely to injustice inflicted either on me or on the slave. I will oppose it with all the moral powers with which I am endowed. I am no advocate of passivity."
  • "We too often bind ourselves by authorities rather than by the truth."[7]

Notes

  1. ↑ Gwynefriends.org, Lucretia Mott. Retrieved October 27, 2007.
  2. ↑ Swarthmore.edu, Founders and the Quaker Tradition. Retrieved October 27, 2007.
  3. ↑ American Council of Learned Societies, Dictionary of American Biography: Lucretia Mott (New York: C. Scribner’s Sons).
  4. ↑ Pamela Kester-Shelton, Feminist Writers: Lucretia (Coffin) Mott (Detroit: St. James Press, 1969). ISBN 1558622179
  5. ↑ Pamela Kester-Shelton, ed., Feminist Writers (Detroit: St. James Press, 1969).
  6. ↑ Ibid.
  7. ↑ Womenhistory.about.com, Lucretia Mott. Retrieved October 27, 2007.

References
ISBN links support NWE through referral fees

  • American Council of Learned Societies. 1928. Dictionary of American Biography. New York: C. Scribner’s Sons.
  • Bacon, Margaret Hope. 1980. Valiant Friend: the Life of Lucretia Mott. New York: Walker and Company. ISBN 0802706452
  • Bacon, Margaret Hope. 1986. Mothers of Feminism: the Story of Quaker Women in America. San Francisco: Harper & Row. ISBN 0062500430
  • Commire, Anne, ed. 1994. Historic World Leaders. Detroit: Gale Research. ISBN 0810384086
  • Gale Research. 1998. Encyclopedia of World Biography. Detroit: Gale Research. ISBN 0787622214
  • Greene, Dana, ed. 1980. Lucretia Mott: Her Complete Speeches and Sermons. New York: The Edwin Mellen Press. ISBN 0889469687
  • Kester-Shelton, Pamela, ed. 1969. Feminist Writers. Detroit: St. James Press. ISBN 1558622179
  • Palmer, Beverly Wilson, ed. 2002. Selected Letters of Lucretia Coffin Mott. Urbana, IL: University of Illinois Press. ISBN 0252026748

External links

All links retrieved November 4, 2022.

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