What Was the Document Called That Was Read at the First Womanã¢â‚¬â„¢s Rights Convention

First American women's rights convention, held in Seneca Falls, New York (1848)

The Seneca Falls Convention was the first women's rights convention.^[i] It advertised itself as "a convention to discuss the social, civil, and religious status and rights of woman".^[two] ^[iii] Held in the Wesleyan Chapel of the boondocks of Seneca Falls, New York, it spanned ii days over July 19–xx, 1848. Alluring widespread attention, information technology was before long followed by other women's rights conventions, including the Rochester Women'due south Rights Convention in Rochester, New York, two weeks later. In 1850 the first in a series of annual National Women'due south Rights Conventions met in Worcester, Massachusetts.

Female Quakers local to the area organized the meeting forth with Elizabeth Cady Stanton, who was not a Quaker. They planned the event during a visit to the area by Philadelphia-based Lucretia Mott. Mott, a Quaker, was famous for her oratorical ability, which was rare for not-Quaker women during an era in which women were frequently not allowed to speak in public.

The coming together comprised six sessions including a lecture on police force, a humorous presentation, and multiple discussions nigh the part of women in society. Stanton and the Quaker women presented two prepared documents, the Annunciation of Sentiments and an accompanying list of resolutions, to be debated and modified before beingness put forrad for signatures. A heated debate sprang up regarding women's correct to vote, with many – including Mott – urging the removal of this concept, only Frederick Douglass, who was the convention's sole African American attendee, argued eloquently for its inclusion, and the suffrage resolution was retained. Exactly 100 of approximately 300 attendees signed the document, generally women.

The convention was seen by some of its contemporaries, including featured speaker Mott, as one important step among many others in the standing effort by women to gain for themselves a greater proportion of social, civil and moral rights,^[four] while it was viewed past others as a revolutionary first to the struggle past women for consummate equality with men. Stanton considered the Seneca Falls Convention to be the beginning of the women'southward rights movement, an opinion that was echoed in the History of Adult female Suffrage, which Stanton co-wrote.^[4]

The convention'due south Declaration of Sentiments became "the unmarried most of import cistron in spreading news of the women's rights movement around the country in 1848 and into the future", according to Judith Wellman, a historian of the convention.^[five] By the time of the National Women's Rights Convention of 1851, the issue of women's right to vote had become a central tenet of the U.s.a. women's rights movement.^[6] These conventions became annual events until the outbreak of the American Ceremonious War in 1861.

Background [edit]

Reform move [edit]

In the decades leading upward to 1848, a minor number of women began to push button confronting restrictions imposed upon them by society. A few men aided in this endeavour. In 1831, Reverend Charles Grandison Finney began allowing women to pray aloud in gatherings of men and women.^[7] The Second Great Awakening was challenging women'due south traditional roles in religion. Recalling the era in 1870, Paulina Wright Davis prepare Finney's decision every bit the beginning of the American women'southward reform motility.^[seven]

Women in abolition [edit]

Starting in 1832, abolitionist and journalist William Lloyd Garrison organized anti-slavery associations which encouraged the total participation of women. Garrison's ideas were not welcomed past a majority of other abolitionists, and those unwilling to include women split from him to form other abolitionist societies.^{[ citation needed ]}

A few women began to gain fame as writers and speakers on the bailiwick of abolition. In the 1830s, Lydia Maria Child wrote to encourage women to write a volition,^[8] and Frances Wright wrote books on women'south rights and social reform. The Grimké sisters published their views against slavery in the late 1830s, and they began speaking to mixed gatherings of men and women for Garrison'due south American Anti-Slavery Club, equally did Abby Kelley. Although these women lectured primarily on the evils of slavery, the fact that a woman was speaking in public was itself a noteworthy stand for the cause of women's rights. Ernestine Rose began lecturing in 1836 to groups of women on the field of study of the "Science of Authorities" which included the enfranchisement of women.^[9]

In 1840, at the urging of Garrison and Wendell Phillips, Lucretia Coffin Mott and Elizabeth Cady Stanton traveled with their husbands and a dozen other American male and female abolitionists to London for the first World's Anti-Slavery Convention, with the expectation that the move put forrard by Phillips to include women's participation in the convention would be controversial. In London, the proposal was rebuffed after a full twenty-four hour period of debate; the women were immune to listen from the gallery but not allowed to speak or vote. Mott and Stanton became friends in London and on the return voyage and together planned to organize their own convention to farther the cause of women's rights, separate from abolition concerns. In 1842 Thomas 1000'Clintock and his wife Mary Ann became founding members of the Western New York Anti-Slavery Gild and helped write its constitution. When he moved to Rochester in 1847, Frederick Douglass joined Amy and Isaac Post and the M'Clintocks in this Rochester-based chapter of the American Anti-Slavery Society.^[10]

Women's rights [edit]

In 1839 in Boston, Margaret Fuller began hosting conversations, akin to French salons, amidst women interested in discussing the "great questions" facing their sex activity.^[11] Sophia Ripley was i of the participants. In 1843, Fuller published The Peachy Lawsuit, asking women to claim themselves as cocky-dependent.^[12]

In the 1840s, women in America were reaching out for greater command of their lives. Husbands and fathers directed the lives of women, and many doors were closed to female participation.^[xiii] State statutes and common constabulary prohibited women from inheriting property, signing contracts, serving on juries and voting in elections. Women'southward prospects in employment were dim: they could await only to gain a very few service-related jobs and were paid about half of what men were paid for the same work.^[xiii] In Massachusetts, Brook Subcontract was founded by Sophia Ripley and her husband George Ripley in 1841 as an attempt to find a way in which men and women could work together, with women receiving the same bounty as men. The experiment failed.^[14]

In the fall of 1841, Elizabeth Cady Stanton gave her first public spoken language, on the subject area of the Temperance motion, in front of 100 women in Seneca Falls. She wrote to her friend Elizabeth J. Neal that she moved both the audition and herself to tears, saying "I infused into my spoken communication a Homeopathic dose of adult female'southward rights, as I take good care to practice in many private conversations."^[15]

Lucretia Mott met with Elizabeth Cady Stanton in Boston in 1842, and discussed once more the possibility of a adult female's rights convention.^[10] They talked once more in 1847, prior to Stanton moving from Boston to Seneca Falls.^[16]

Women'due south groups led by Lucretia Mott and Paulina Wright Davis held public meetings in Philadelphia kickoff in 1846.^[7] A wide circumvolve of abolitionists friendly to women's rights began in 1847 to discuss the possibility of holding a convention wholly devoted to women's rights.^[vii] In October 1847, Lucy Stone gave her first public spoken language on the subject of women's rights, entitled The Province of Women, at her blood brother Bowman Rock's church in Gardner, Massachusetts.^[17]

In March 1848, Garrison, the Motts, Abby Kelley Foster, Stephen Symonds Foster and others hosted an Anti-Sabbath meeting in Boston, to work toward the elimination of laws that utilize only to Sunday, and to gain for the laborer more time abroad from toil than only one solar day of rest per week. Lucretia Mott and two other women were active inside the executive committee,^[18] and Mott spoke to the assemblage. Lucretia Mott raised questions about the validity of blindly following religious and social tradition.^[xix]

Political gains [edit]

On April vii, 1848, in response to a citizen's petition, the New York State Assembly passed the Married Woman's Property Human action, giving women the right to retain the property they brought into a marriage, as well as property they acquired during the marriage. Creditors could non seize a wife's belongings to pay a husband's debts.^[xx] Leading up to the passage of this law, in 1846, supporters issued a pamphlet, probably authored by Judge John Fine,^[21] which relied on its readers' familiarity with the United States Declaration of Independence to demand "That all are created free and equal ...",^[21] and that this idea should apply equally to the sexes. "Women, as well as men, are entitled to the full enjoyment of its practical blessings".^[21] A group of 44 married women of western New York wrote to the Assembly in March 1848, saying "your Declaration of Independence declares, that governments derive their just powers from the consent of the governed. And as women have never consented to, been represented in, or recognized by this government, it is evident that in justice no allegiance can be claimed from them ... Our numerous and yearly petitions for this nearly desirable object having been overlooked, nosotros at present ask your august torso, to abolish all laws which hold married women more than accountable for their acts than infants, idiots, and lunatics."^[21]

The General Assembly in Pennsylvania passed a similar wife's property law a few weeks after, one which Lucretia Mott and others had championed. These progressive state laws were seen by American women every bit a sign of new hope for women's rights.^[20]

On June 2, 1848 in Rochester, New York, Gerrit Smith was nominated as the Liberty Party's presidential candidate.^[22] Smith was Elizabeth Cady Stanton's first cousin, and the two enjoyed debating and discussing political and social issues with each other whenever he came to visit.^[22] At the National Freedom Convention, held June fourteen–xv in Buffalo, New York, Smith gave a major address,^[23] including in his speech communication a demand for "universal suffrage in its broadest sense, females besides as males being entitled to vote."^[22] The delegates approved a passage in their party platform addressing votes for women: "Neither hither, nor in any other part of the globe, is the right of suffrage allowed to extend across ane of the sexes. This universal exclusion of woman ... argues, conclusively, that, not as yet, is there i nation so far emerged from barbarism, so far practically Christian, as to permit woman to ascension up to the one level of the human family."^[22] At this convention, five votes were placed calling for Lucretia Mott to exist Smith'south vice-president—the first time in the United States that a woman was suggested for federal executive office.^[22]

Quaker influence [edit]

Many members of the Religious Society of Friends, known every bit Quakers, fabricated their homes in western New York state, virtually Seneca Falls. A particularly progressive branch lived in and around Waterloo in Seneca County, New York. These Quakers strove for marital relationships in which men and women worked and lived in equality.^[13]

The M'Clintocks came to Waterloo from a Quaker customs in Philadelphia. They rented holding from Richard P. Chase, a wealthy Quaker and businessman.^[13] The M'Clintock and Hunt families opposed slavery; both participated in the complimentary produce movement, and their houses served equally stations on the Underground Railroad.^[13]

Though women Friends had since the 1660s publicly preached, written and led, and traditional Quaker tenets held that men and women were equals, Quaker women met separately from the men to consider and decide a congregation'due south business. By the 1840s, some Hicksite Quakers determined to bring women and men together in their business meetings as an expression of their spiritual equality.^[13] In June 1848, approximately 200 Hicksites, including the Hunts and the M'Clintocks, formed an fifty-fifty more radical Quaker group, known as the Yearly Meeting of Congregational Friends, or Progressive Friends. The Progressive Friends intended to further elevate the influence of women in affairs of the faith. They introduced joint business organisation meetings of men and women, giving women an equal vocalisation.^[13]

Planning [edit]

Lucretia and James Mott visited central and western New York in the summer of 1848 for a number of reasons. They visited the Cattaraugus Reservation of the Seneca Nation, which was then part of the Iroquois Confederacy; women of that nation were known to enjoy a strong position. The Motts also visited former slaves living in the province of Ontario, Canada. Mott was present at the meeting in which the Progressive Friends left the Hicksite Quakers. They also visited Lucretia's sis Martha Coffin Wright in Auburn, NY, where Mott preached to prisoners at the Auburn State Penitentiary. Her skill and fame as an orator drew crowds wherever she went.^[24]

Announcement [edit]

Later on Quaker worship on Dominicus July 9, 1848, Lucretia Coffin Mott joined Mary Ann M'Clintock, Martha Bury Wright (Mott'southward witty sis, several months pregnant),^[25] Elizabeth Cady Stanton and Jane Chase for tea at the Hunt home in Waterloo. The 2 eldest M'Clintock daughters, Elizabeth and Mary Ann, Jr. may accept accompanied their mother.^[26] Jane Hunt had given nascency two weeks earlier, and was tending the infant at home. Over tea, Stanton, the only non-Quaker present, vented a lifetime's worth of pent-upwards frustration, her "long-accumulating discontent"^[27] near women's subservient place in society. The five women decided to agree a women'south rights convention in the immediate future, while the Motts were yet in the surface area,^[2] and drew up an announcement to run in the Seneca County Courier. The announcement began with these words: "WOMAN'S RIGHTS CONVENTION.—A Convention to talk over the social, civil, and religious condition and rights of woman".^[two] The discover specified that just women were invited to the offset day's meetings on July nineteen, but both women and men could attend on the 2d day to hear Lucretia Mott speak, among others.^[2] On July 11, the declaration first appeared, giving readers just eight days' notice until the commencement day of convention.^[28] Other papers such as Douglass's North Star picked up the notice, press information technology on July xiv.^[2] The meeting identify was to be the Wesleyan Methodist Chapel^[29] in Seneca Falls. Built past a congregation of abolitionists and financed in part by Richard Chase,^[thirteen] the chapel had been the scene of many reform lectures, and was considered the simply large building in the area that would open up its doors to a women's rights convention.^[2]

Declaration, grievances, resolutions [edit]

At their dwelling house in Waterloo on Sunday, July 16, the Grand'Clintocks hosted a smaller planning session for the convention. Mary Ann M'Clintock and her eldest daughters, Elizabeth and Mary Ann, Jr., discussed with Stanton the makeup of the resolutions that would be presented to the convention for approval. Each woman made certain her concerns were accordingly represented among the x resolutions that they composed.^[30] Taken together, the resolutions demanded that women should take equality in the family, education, jobs, faith, and morals.^[21] One of the Chiliad'Clintock women selected the Announcement of Independence from 1776 every bit a model for the declaration they wanted to make at their convention. The Declaration of Sentiments was then drafted in the parlor on a round, three-legged, mahogany tea tabular array.^[31] Stanton changed a few words of the Declaration of Independence to make it advisable for a statement past women, replacing "The history of the present King of Britain" with "The history of mankind" as the basis for "usurpations on the part of man toward woman."^[32] The women added the phrase "and women" to make "... all men and women are created equal ..."^[32] A list of grievances was composed to class the 2d part of the Declaration.^[33]

Between July 16 and July 19, at home on her ain writing desk, Stanton edited the grievances and resolutions. Henry Brewster Stanton, a lawyer, politician and Stanton's married man, helped substantiate the document by locating "extracts from laws bearing unjustly against woman'southward property interests."^[33] On her own, Stanton added a more radical betoken to the list of grievances and to the resolutions: the issue of women's voting rights.^[34] To the grievances, she added "He has never permitted her to exercise her inalienable right to the elective franchise", and to the Sentiments, she added a line about man depriving adult female of "the elective franchise, thereby leaving her without representation in the halls of legislation ..."^[34] Stanton and so copied the Declaration and resolutions into final draft form for presentation at the meeting. When he saw the addition of woman suffrage, Henry Stanton warned his married woman "you will plough the proceedings into a farce."^[35] He, like most men of his day, was non in favor of women gaining voting rights. Because he intended to run for constituent function, he left Seneca Falls to avert being continued with a convention promoting such an unpopular cause.^[36] Elizabeth Cady Stanton asked her sister Harriet Cady Eaton to accompany her; Eaton brought her young son Daniel.^[37]

On July 16, Lucretia Mott sent a note to Stanton apologizing in advance for James Mott not beingness able to attend the start day, as he was feeling "quite unwell".^[38] Lucretia Mott wrote to say she would bring her sister, Martha Wright, and that the two women would participate in both days of the convention.^[39]

First day [edit]

On July nineteen, 1848, the morning of the start day of convention, the organizing committee arrived at the Wesleyan Methodist Chapel before long before ten o'clock on a hot, sunny mean solar day to find a oversupply gathered exterior and the church doors locked—an overlooked detail.^[37] Stanton's immature nephew Daniel was lifted through an open window and then that he could unbar the doors from the inside. Even though the first session had been announced every bit being exclusively for women, some young children of both sexes had been brought past their mothers, and almost xl men were there expecting to attend. The men were not turned away, but were asked to remain silent. Mary Ann One thousand'Clintock, Jr., 26 years one-time, was appointed secretary, to take notes.^[37]

Morning session [edit]

Lucretia Mott was described as "the moving spirit of the occasion".^[37]

Starting at 11 o'clock, Elizabeth Cady Stanton spoke beginning, exhorting each woman in the audience to accept responsibility for her ain life, and to "empathize the summit, the depth, the length, and the breadth of her own degradation."^[37] Lucretia Mott then spoke, encouraging all to take upwardly the crusade. Stanton read the Annunciation of Sentiments in its entirety, and then re-read each paragraph and so that it could be discussed at length, and changes incorporated. The question of whether men's signatures would be sought for the Declaration was discussed, with the vote looking favorable for including men, but the motion was tabled until the following day when men themselves could participate.^[xl] The first session adjourned at 2:thirty p.m.^[41]

Afternoon session [edit]

After a pause for refreshment in the 90° heat,^[40] an afternoon session began with Stanton and and so Mott addressing the audience. The Declaration of Sentiments was read again and more changes were fabricated to information technology. The resolutions, now numbering eleven with Stanton's addition of women's suffrage, were read aloud and discussed. Lucretia Mott read a humorous newspaper piece written past her sister Martha Wright in which Wright questioned why, after an overworked female parent completed the myriad daily tasks that were required of her simply not of her married man, she was the 1 upon whom written communication was "so lavishly bestowed."^[42] Twenty-seven-year-onetime Elizabeth Westward. M'Clintock then delivered a speech, and the first day's business organisation was called to a close.^[43]

Evening oral communication [edit]

In the evening, the meeting was opened to all persons, and Lucretia Mott addressed a large audience.^[44] She spoke of the progress of other reform movements and so framed for her listeners the social and moral context for the struggle for women's rights. She asked the men present to help women gain the equality they deserved.^[42] The editor of the National Reformer, a paper in Auburn, New York, reported that Mott'due south extemporaneous evening speech was "1 of the most eloquent, logical, and philosophical discourses which nosotros always listened to."^[44]

2d day [edit]

A larger crowd attended on the second mean solar day, including more than men. Amelia Bloomer arrived belatedly and took a seat in the upstairs gallery, there being none left in the principal seating surface area. Quaker James Mott was well enough to attend, and he chaired the morn meeting; information technology was all the same likewise radical a concept that a woman serve equally chair in front end of both men and women.^[42]

Morning session, day two [edit]

After Mott opened the coming together, the minutes of the previous day were read, and Stanton presented the Proclamation of Sentiments. In regard to the grievance "He has taken from her all right in property, fifty-fifty to the wages she earns," Assemblyman Ansel Bascom stood to say that he had recently been at the New York State Assembly which passed the Married woman's Property Act. Bascom spoke at length about the holding rights it secured for married women, including holding acquired subsequently spousal relationship.^[42] Further discussion of the Declaration ensued, including comments by Frederick Douglass, Thomas and Mary Ann M'Clintock, and Amy Postal service; the certificate was adopted unanimously.^[45] The question of men's signatures was solved by having two sections of signatures, one for women followed by ane for men. One hundred of the 300^[46] nowadays signed the Declaration of Sentiments, including 68 women and 32 men.^[47] Amelia Bloomer was one of the participants who did not endorse the Declaration; she was focused at that time on the temperance movement.^[48] Ansel Bascom was the most conspicuous attendee who chose not to sign the Proclamation.^[49] The National Reformer reported that those in the audition who evidently regarded the Annunciation as "too bold and ultra", including the lawyers known to exist opposed to the equal rights of women, "failed to call out any opposition, except in a neighboring BAR-ROOM."^[44]

Afternoon session, day two [edit]

At the afternoon session, the 11 resolutions were read once again, and each one was voted on individually. The only ane that was materially questioned was the ninth, the one Stanton had added regarding women'southward right to vote. It read:

Resolved, that it is the duty of the women of this land to secure to themselves their sacred correct to the constituent franchise.^[50]

Those who opposed this resolution argued that its presence would cause the other, more than rational resolutions to lose support.^[51] Others argued that but the social, ceremonious and religious rights of women should exist addressed, not the political rights.^[35] James and Lucretia Mott were against the resolution; Lucretia said to Stanton, "Why Lizzie, thee volition make us ridiculous."^[35] Stanton defended the concept of woman suffrage, proverb women would then be able to affect time to come legislation and gain farther rights.^[35] Frederick Douglass, the only African American at the coming together,^[52] stood and spoke eloquently in favor; he said that he could not accept the right to vote himself as a black man if women could not as well claim that right. Douglass projected that the world would be a amend place if women were involved in the political sphere. "In this denial of the right to participate in government, not merely the degradation of adult female and the perpetuation of a great injustice happens, but the maiming and repudiation of ane-half of the moral and intellectual ability of the government of the globe."^[53] Douglass'due south powerful words rang truthful with many in omnipresence, and the resolution passed by a large majority.^[45] Lucretia Mott spoke to end the session.^[45]

Evening session, mean solar day ii [edit]

Quaker Thomas M'Clintock served every bit chair for the evening session, opening it at half-past seven.^[45] The minutes were read, then Stanton spoke in defense of the many severe accusations brought against the much-abused "Lords of Creation."^[45] Following Stanton, Thomas M'Clintock read several passages from Sir William Blackstone'south laws, to expose for the audience the ground of woman'due south current legal condition of servitude to man.^[54] Lucretia Mott stood to offer another resolution: "Resolved, That the speedy success of our cause depends upon the zealous and untiring efforts of both men and women, for the overthrow of the monopoly of the pulpit, and for the securing to woman an equal participation with men in the various trades, professions and commerce."^[55] This, the 12th resolution, passed.^{[ citation needed ]}

Mary Ann M'Clintock, Jr. spoke briefly, calling upon woman to arouse from her lethargy and be truthful to herself and her God. Douglass again rose to speak in back up of the crusade of woman.^[55] Lucretia Mott spoke for an hr with ane of her "nearly cute and spiritual appeals".^[55] Although Lucretia Mott'south reputation as a speaker drew the audience, Mott recognized Elizabeth Cady Stanton and Mary Ann M'Clintock equally the "chief planners and architects" of the convention.^[13] To close the meeting, a committee was appointed to edit and publish the convention proceedings, with Amy Post, Eunice Newton Foote, Mary Ann Yard'Clintock, Jr., Elizabeth W. Thousand'Clintock and Stanton serving.^[13]

Afterward [edit]

News reports [edit]

Local newspapers printed reports of the convention, some positive, others not. The National Reformer reported that the convention "forms an era in the progress of the historic period; it being the start convention of the kind always held, and one whose influence shall non cease until adult female is guaranteed all the rights at present enjoyed by the other half of creation—Social, Civil and POLITICAL."^[44] The Oneida Whig did non approve of the convention, writing of the Declaration: "This bolt is the most shocking and unnatural incident e'er recorded in the history of womanity. If our ladies will insist on voting and legislating, where, gentleman, will be our dinners and our elbows? Where our domestic firesides and the holes in our stockings?"^[56]

Soon, newspapers across the country picked up the story. Reactions varied widely. In Massachusetts, the Lowell Courier published its opinion that, with women'due south equality, "the lords must launder the dishes, scour up, exist put to the tub, handle the broom, darn stockings."^[21] In St. Louis, Missouri, the Daily Reveille trumpeted that "the flag of independence has been hoisted for the second time on this side of the Atlantic."^[21] Horace Greeley in the New York Tribune wrote "When a sincere republican is asked to say in sober earnest what adequate reason he can give, for refusing the need of women to an equal participation with men in political rights, he must answer, None at all. However unwise and mistaken the demand, information technology is but the exclamation of a natural right, and such must be conceded."^[21]

Religious reaction [edit]

Some of the ministers heading congregations in the area attended the Seneca Falls Convention, simply none spoke out during the sessions, not even when comments from the floor were invited. On Sunday, July 23, many who had attended, and more who had non, attacked the Convention, the Proclamation of Sentiments, and the resolutions. Women in the congregations reported to Stanton, who saw the deportment of the ministers as cowardly; in their congregations, no one would be immune to reply.^[57]

Farther conventions [edit]

Signers of the Annunciation of Sentiments hoped for "a series of Conventions, embracing every function of the country" to follow their ain meeting. Because of the fame and drawing power of Lucretia Mott, who would not be staying in the Upstate New York area for much longer, some of the participants at Seneca Falls organized the Rochester Women'southward Rights Convention two weeks later in Rochester, New York with Lucretia Mott as its featured speaker. Unlike the Seneca Falls convention, the Rochester convention took the controversial step of electing a adult female, Abigail Bush, as its presiding officer. In the next ii years, "the infancy ... of the movement",^[58] other local and land women's rights conventions were called in Ohio, Indiana, and Pennsylvania.^[59]

Charlotte Woodward, alone amongst all 100 signers, was the but one withal alive in 1920 when the Nineteenth Amendment passed. Woodward was non well enough to vote herself.^[60]

Remembrances [edit]

U.S. postage stamp postage commemorating the Seneca Falls Convention titled 100 Years of Progress of Women: 1848–1948 (Elizabeth Cady Stanton on left, Carrie Chapman Catt in eye, Lucretia Mott on right.)

A postage stamp was issued in 1948 in remembrance of the Seneca Falls Convention, featuring Elizabeth Cady Stanton, Carrie Chapman Catt, and Lucretia Mott every bit office of a Centennial Celebration in Seneca Falls.^[61]

The Women'southward Rights National Historical Park was established in 1980, and covers a total of 6.83 acres (27,600 m²) of land in Seneca Falls and nearby Waterloo, New York, USA. The park consists of four major historical properties, including the Wesleyan Methodist Church, which was the site of the Seneca Falls Convention, Elizabeth Cady Stanton'south home, and the M'Clintock House, which was where the Proclamation of Sentiments, resolutions, and speeches were drawn up for the Seneca Falls Convention. The Wesleyan Methodist Church and the M'Clintock House were listed on the National Annals of Celebrated Places in 1980.^[62]

In 1998 Showtime Lady Hillary Clinton gave a speech on the occasion of the 150th anniversary of the Seneca Falls Convention.^[63]

Historiography [edit]

In 1870, Paulina Wright Davis authored a history of the antebellum women's rights movement, The History of the National Adult female's Rights Motility, and received approval of her account from many of the involved suffragists including Lucretia Mott and Elizabeth Cady Stanton.^[seven] Davis' version gave the Seneca Falls meeting in 1848 a minor part, equivalent to other local meetings that had been held by women's groups in the late 1840s. Davis prepare the showtime of the national and international women'south rights move at Worcester, Massachusetts in 1850, at the National Women'southward Rights Convention when women from many states were invited, the influence of which was felt across the continent and in Smashing United kingdom of great britain and northern ireland.^[vii] Stanton seemed to concur; in an address to the National Woman Suffrage Association (NWSA) convention in 1870, on the bailiwick of the women'southward rights movement, she said "The movement in England, as in America, may exist dated from the first National Convention, held at Worcester, Mass., October, 1850."^[64]

In 1876, in the spirit of the nation's centennial celebrations, Stanton and Susan B. Anthony decided to write a more than expansive history of the women's rights movement. They invited Lucy Stone to assistance, merely Stone declined to be part of the project; she was of the stance that Stanton and Anthony would not fairly portray the divisive divide betwixt NWSA and American Woman Suffrage Association (AWSA). Stanton and Anthony wrote without her and, in 1881, they published the outset volume of the History of Woman Suffrage, and placed themselves at each of its most of import events, marginalizing Rock's contribution.^[65]

Co-ordinate to Lisa Tetrault, a professor of women'due south history, the Seneca Falls Convention was central to their rendition of the motion's history. Neither Stanton nor Anthony had been at the 1850 convention, which was associated with their rivals. Stanton, however, had played a key role at the Seneca Falls Convention in 1848, at which Stone had not been nowadays. In the early 1870s, Stanton and Anthony began to present Seneca Falls as the showtime of the women'due south rights movement, an origin story that downplayed Stone'south role. Pointing out that the women's rights movement could be said to have begun fifty-fifty earlier than Seneca Falls, Tetrault said the History of Woman Suffrage dealt with these earlier events relatively briefly in its showtime three chapters, the beginning of which is titled "Preceding Causes."^[66] In the volume, Stanton did not mention the Liberty Political party's plank on woman suffrage pre-dating the Seneca Falls Convention past a month, and she did not describe the Worcester National Women's Rights Convention, organized by Stone and Davis in 1850, every bit the beginning of the women's rights movement. Rather, Stanton named the 1840 Anti-Slavery Convention in London as the birth of the "movement for woman's suffrage, in both England and America".^[7] She positioned the Seneca Falls coming together as her own political debut, and characterized it as the beginning of the women's rights movement,^[16] which she called "the greatest motion for man liberty recorded on the pages of history—a need for freedom to ane-half the entire race."^[4]

Stanton worked to enshrine the Declaration of Sentiments as a foundational treatise in a number of ways, not the least of which was by imbuing the small, three-legged tea table upon which the first draft of information technology was composed with an importance similar to that of Thomas Jefferson'due south desk upon which he wrote the Declaration of Independence.^[16] The 1000'Clintocks gave Stanton the tabular array, so Stanton gave it to Susan B. Anthony on the occasion of her 80th birthday,^[67] though Anthony had no part in the Seneca Falls coming together.^[27] In keeping with Stanton'south promotion of the tabular array as an iconic relic, women's rights activists put it in a identify of laurels at the head of the casket at the funeral of Susan B. Anthony on March fourteen, 1906.^[68] Afterward, it was displayed prominently on the stage at each of the nearly important suffrage meetings until 1920,^[67] even though the grievance and resolution about adult female suffrage was not written on it.^[33] The table is kept at the Smithsonian Establishment's National Museum of American History in Washington, D.C.^[69]

Lucretia Mott reflected in August 1848 upon the two women'south rights conventions in which she had participated that summer, and assessed them no greater than other projects and missions she was involved with. She wrote that the two gatherings were "profoundly encouraging; and requite hope that this long neglected subject area will soon brainstorm to receive the attention that its importance demands."^[4]

Historian Gerda Lerner has pointed out that religious ideas provided a cardinal source for the Proclamation of Sentiments. Most of the women attention the convention were active in Quaker or evangelical Methodist movements. The document itself drew from writings by the evangelical Quaker Sarah Grimké to make biblical claims that God had created adult female equal to man and that man had usurped God's authority past establishing "absolute tyranny" over woman.^[70] Co-ordinate to author Jami Carlacio, Grimké'south writings opened the public'southward optics to ideas like women's rights, and for the first time they were willing to question conventional notions near the subordination of women.^[71]

Run across also [edit]

Conference of Badasht, Farsi women's rights, June–July 1848
First-wave feminism
Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW), (1979)
List of suffragists and suffragettes
List of women's rights activists
National Women'southward Conference
Timeline of women's suffrage
Women's suffrage organizations
Women's Rights National Historical Park, which contains the site of the Seneca Falls Convention
Timeline of feminism in the United States
Timeline of feminism

References [edit]

Notes

^
Dumenil, 2012, p. 56, which says, "The exclusion of women delegates from the London [anti-slavery] convention in 1840 had a decided impact on the events that led to the first women's rights convention, held in Seneca Falls, New York, viii years later… Well before the 1848 convention, reformers had agitated for improved economic and legal rights for women". Other scholarly sources that depict Seneca Falls as "the get-go women'southward rights convention" include Wellman, 2004 (the book'due south title itself include those words); Isenberg, 1998, p. 1; and McMillen, 2008, p. 115. No scholarly source describes an earlier meeting equally a "women'due south rights convention". Bonnie Due south. Anderson, in Joyous Greeting: The First International Women'due south Move 1830–1860, Oxford University Printing, 2000, makes no mention of an earlier convention in Europe or elsewhere. The Seneca Falls convention was the get-go that was organized past women explicitly for the purpose of discussing women'south rights as such. It was not, however, the first convention at which women's rights were among the topics that were discussed:
- The Anti-Slavery Convention of American Women in 1837 held in New York Metropolis, defended the right of women to speak out on the not bad bug of the 24-hour interval and specifically in opposition to slavery.
In June 1848, two other conventions included a give-and-take of the rights of women:
- The Conference of Badasht in Persia, a foundational meeting of the Bábí religion at which Táhirih advocated women's rights, supported by Quddús and the standards set were endorsed by the Báb and Baháʼu'llah which became norms in the Baháʼí Faith and echo still in Farsi culture,
- and the National Liberty Political party Convention in New York at which Gerrit Smith said that women should exist able to vote.
^ ^a ^b ^c ^d ^eastward ^f Wellman, 2004, p. 189
^ "Written report of the Woman'due south Rights Convention - Women's Rights National Historical Park (U.S. National Park Service)".
^ ^a ^b ^c ^d McMillen, 2008, p. 102,
^ Wellman, 2004, p. 192
^ Buhle, 1978 p. ninety
^ ^a ^b ^c ^d ^e ^f ^grand Isenberg, 1998, pp. 5–6.
^ Higginson, Thomas Wentworth; Meyer, Howard N. The magnificent activist, Da Capo Press, 2000, p. 143.
^ Buhle, 1978, p. 64.
^ ^a ^b Wellman, 2004, p. 188
^ Marshall, Megan. The Peabody Sisters: Three Women Who Ignited American Romanticism. Boston: Houghton Mifflin Company, 2005: 387. ISBN 978-0-618-71169-7
^ "Margaret Fuller (1810-1850)". learner.org . Retrieved April 2, 2021.
^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ ^j National Park Service. Women'southward Rights. Quaker Influence. Retrieved on Apr 23, 2009.
^ Hankins, 2004, p. 34.
^ Stanton, 1997, p. 25.
^ ^a ^b ^c Isenberg, 1998, pp. 3–4.
^ Emerson, Dorothy May; Edwards, June; Knox, Helene. Standing Before Us, Skinner House Books, 2000, p. 32.
^ Anti-Sabbath Convention. Proceedings of the Anti-Sabbath Convention, Retrieved on April 23, 2009.
^ Isenberg, 1998, pp. 87–88.
^ ^a ^b McMillen, 2008, p. 81.
^ ^a ^b ^c ^d ^e ^f ^g ^h Historynow.org. Judith Wellman. The Seneca Falls Convention: Setting the National Stage for Women's Suffrage, Retrieved April 27, 2009.
^ ^a ^b ^c ^d ^e Wellman, 2004, p. 176. Judith Wellman offers the theory that Gerrit Smith and Elizabeth Cady Stanton, during a possible visit by Smith to Seneca Falls between June 2 and June 14, 1848, challenged or encouraged each other to introduce women's voting rights in their separate political and social spheres, as both later did and then, Smith taking the first shot.
^ Claflin, Alta Blanche. Political parties in the United States 1800-1914, New York Public Library, 1915, p. fifty
^ Faulkner, Carol (2011). Lucretia Mott'southward Heresy. Philadelphia: University of Pennsylvania Press. pp. 132–138. ISBN978-0-8122-4321-5.
^ National Park Service. Women's Rights. Martha C. Wright. Retrieved on April 24, 2009.
^ Wellman, 2004, p. 186
^ ^a ^b Stanton, 1881
^ National Park Service. Women's Rights. Jane Chase. Retrieved on April 24, 2009.
^ National Park Service. Women's Rights. Wesleyan Chapel. Retrieved on April 24, 2009.
^ Stanton, 1922, p. 146.
^ Smithsonian Establishment. National Museum of American History. Declaration of Sentiments table, 1848. Retrieved on April 24, 2009.
^ ^a ^b National Park Service. Women's Rights. Declaration of Sentiments. Retrieved on Apr 24, 2009.
^ ^a ^b ^c Wellman, 2004, p. 192
^ ^a ^b Wellman, 2004, p. 193. Stanton'due south employ of the give-and-take 'never' was wrong: prior to 1848, women had voted in certain times and places.
^ ^a ^b ^c ^d McMillen, 2008, p. 93.
^ Mani, 2007, p. 98.
^ ^a ^b ^c ^d ^e McMillen, 2008, p. 90.
^ Stanton, 1997, p. 22.
^ Wellman, 2004, p. 191.
^ ^a ^b Wellman, 2004, p. 195.
^ McMillen, 2008, p. 91.
^ ^a ^b ^c ^d McMillen, 2008, p. 92.
^ "National Park Service. Women's Rights. Study of the Woman's Rights Convention, July xix–xx, 1848". National Park Service . Retrieved May 8, 2020.
^ ^a ^b ^c ^d National Reformer, Auburn, Th, Baronial 3, 1848. Woman'due south Rights Convention. Retrieved on April 27, 2009.
^ ^a ^b ^c ^d ^e National Park Service. Women's Rights. Written report of the Adult female's Rights Convention, July nineteen–20, 1848. Retrieved on April 24, 2009.
^ Mani, 2007, p. 62.
^ National Park Service. Women's Rights. Signers of the Declaration of Sentiments. Retrieved on Apr 24, 2009.
^ Bloomer, D. C. Life And Writings Of Amelia Bloomer, 1895, p. 35.
^ Stanton, 1997, p. 87.
^ USConstitution.net. Text of the "Declaration of Sentiments", and the resolutions. Retrieved on Apr 24, 2009.
^ Buhle, 1978 p. 97.
^ Stanton, 1997, p. 85.
^ McMillen, 2008, pp. 93–94.
^ National Park Service. Women'south Rights. Thomas Grand'Clintock. Retrieved on April 24, 2009.
^ ^a ^b ^c Stanton, 1997, p. 83.
^ Oneida Whig, Tuesday Forenoon, August one (1848). Bolting Among The Ladies. Retrieved on Apr 27, 2009.
^ McMillen, 2008, p. 98.
^ University of Rochester. River Campus Libraries. Study of The Woman'southward Rights Convention Rochester, 1848 , "Nosotros presented ourselves at that place before them as an oppressed class, with trembling frames and faltering tongues, and we did not await to exist able to speak so as to be heard past all at first, but she trusted we should have the sympathy of the audience, and that they would acquit with our weaknesses now in the infancy as we were of the move, that our trust in the omnipotency of Right was our simply organized religion that we should succeed."—Abigail Bush-league, Baronial 2, 1848. Retrieved on April 28, 2009.
^ National Park Service. Women's Rights. More Women's Rights Conventions. Retrieved on Apr 1, 2009.
^ National Park Service. Women's Rights. Charlotte Woodward. Retrieved on April 24, 2009.
^ "Elizabeth Cady Stanton, Lucretia Mott, and Carrie Catt". Women on Stamps: Part i. Smithsonian National Postal Museum. Retrieved April 22, 2021.
^ "New York- Seneca County". National Register of Historic Places. American Dreams Inc. Retrieved Apr 22, 2021.
^ "Women of Achievement Library (Author Alphabetize)". Thelizlibrary.org. July 16, 1998. Retrieved May 11, 2015.
^ Worcester Women's History Project. Why Commemorate the 1850 Woman'southward Rights Convention?, Retrieved on May i, 2009.
^ Kerr, Andrea Moore, Ph.D. (2002) Lucy Stone and Coy's Hill. The Trustees of Reservations. Archived on September 27, 2007. Retrieved on January 22, 2010.
^ Tetrault (2014), pp. 71, 121, 137. Tetrault says she describes the Seneca Falls story as a "myth" not to indicate that information technology is false but in the technical sense of "a venerated and celebrated story used to give meaning to the world." See Tetrault (2014), p. 5
^ ^a ^b Library of Congress. American Memory. Miller NAWSA Scrapbooks, 1897–1911. rbcmil scrp5003502 Some Interesting Objects at the Suffrage Convention: a news clipping with both accurate and inaccurate statements. Retrieved on April 26, 2009.
^ Historywired.com. Annunciation of Sentiments Table (1848). Retrieved on Apr 23, 2009.
^ Howe, Daniel Walker (2007). David 1000. Kennedy (ed.). What hath God wrought: the transformation of America, 1815–1848. New York: Oxford University Press, USA. p. 837. ISBN978-0-19-507894-7 . Retrieved March 1, 2010.
^ Lerner, 1998, pp. 22–23.
^ Carlacio, 2002.

External links [edit]

National Park Service. Women'southward Rights. Written report of the Woman'south Rights Convention, July 19–20, 1848
Text of the "Declaration of Sentiments", and the resolutions
Seneca Falls in 1848, National Park Service: Women's Rights

Newspaper clippings reporting on the convention

The Rights of Women, The Northward Star, Rochester, New York, July 28, 1848
Bolting Amongst The Ladies, Oneida Whig, Oneida, New York, Baronial 1, 1848
Adult female's Rights Convention, National Reformer, Auburn, New York, August 3, 1848
Woman's Rights, The Recorder, Syracuse, New York, August 3, 1848
Woman'due south Rights Convention, National Reformer, Auburn, New York, August 10, 1848
Women out of their Latitude, The Mechanics Advocate, Albany, New York, (Baronial 12, 1848)
"Women out of their Latitude", National Reformer, Auburn, New York, August 31, 1848
Adult female'south Rights, National Reformer, Auburn, New York, September xiv, 1848

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Source: https://en.wikipedia.org/wiki/Seneca_Falls_Convention

What Was the Document Called That Was Read at the First Womanã¢â‚¬â„¢s Rights Convention