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James and Lucretia Mott James and Lucretia Mott

Initial Caphe prominent role that Quakers played in calling and attending the 1848 Seneca Falls meeting on women’s rights is an example of the importance of members of the Religious Society of Friends in nineteenth-century reforms. Between 1750 and 1830 Friends pioneered American reform movements on slavery, temperance, peace, asylums, penitentiaries, public education, and native-American (Indian) rights. Their activities in the women’s movement should be seen as growing out of earlier reform activities, particularly anti-slavery.

The beliefs and practices of the Society of Friends served to facilitate women’s roles in moral reform. Since the founding of the sect in England during the 1650s, Quakers had insisted upon the spiritual equality of women. Quaker women preached, published tracts, and traveled in a kind of itinerant ministry. Men and women worshipped together, but conducted business in separate meetings. Women in these meetings presided, kept minutes and accounts, and wrote official correspondence to the men’s and other women’s meetings.

Eighteenth-century Quaker women exercised more responsibility in the family and in economic matters than other colonial Americans. Quaker marriage was to be an affectionate relationship between equals and children were to be raised by love. The virtues that parents tried to instill in the young were androgynous—boys and girls were taught to be gentle, moral, and loving. Young Quaker women also taught in schools and, after the American Revolution, created charitable organizations for dealing with the poor of Philadelphia. The affluent but plain-style of life led by the young Susan B. Anthony illustrates the suspicion of Quakers for music, art, and the attractions of the material world. Even her refusal to marry was not unusual among nineteenth-century Quaker women. Anthony’s single-minded devotion to a cause, her constant travels and speaking on behalf of women’s suffrage is a secularized version of the lifestyle of prominent Quaker women ministers. By contrast, Elizabeth Cady Stanton’s friend and role model was the Quaker minister, anti-slavery advocate, and feminist Lucretia Mott, who raised six children and described a true marriage as where “the independence of the husband and wife is equal, their dependence mutual, and their obligations reciprocal.”

Quakers became active in moral reform during the 1750s, moving first to free their own slaves and then seeking to persuade other Americans of the need for abolition. After the Revolution, they created manumission societies, defended the rights of free blacks, aided runaway slaves, and lobbied state and the Federal government to end the slave trade and eliminate slavery. Quaker anti-slavery rested upon a belief based on the Bible and natural rights in the innate equality of all peoples. All Quakers wanted abolition by converting slaveholders, but only a few approved of William Lloyd Garrison’s fiery rhetoric which they feared might lead to war.

By the 1820s, in an effort to change American society, individual Quakers embraced many moral reforms: penitentiaries by changing character would reform criminals, asylums would cure the insane by moral treatment in a family-like atmosphere, and temperance by ending alcoholism would reduce poverty and end domestic abuse of women and children. Quaker reformers began with individual responsibility to cure social evils but soon recognized that laws supporting slavery, allowing alcohol, and oppressing women needed changing. The tactics used in the women’s movement after 1848 had earlier been used by Quakers in voluntary associations for moral reform. Men and women Quaker reformers, generally middle or upper class, tended to ignore the increasing poverty of the working class and the emerging industrialism of America, but their radicalism and demand for social justice showed in their work for equal rights for Indians, blacks, and women.

About the Author: J. William Frost is the Jenkins Professor of Quaker History and Research at Swarthmore College and Director of the Friends Historical Library and the Swarthmore College Peace Collection. He teaches courses in religion and peace and conflict studies. His writings include The Quaker Family in Colonial America, A Perfect Freedom: Religious Liberty in Pennsylvania, The Quakers, and a textbook entitled Christianity: A Social and Cultural History. He is currently completing a book entitled Religion, Morality and War: A Historical Survey.