User:Ergyyq/Sorosis

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Freedman, P. (2014). Women and Restaurants in the Nineteenth-Century United States. Journal of Social History, 48(1), 1–19. http://www.jstor.org/stable/43305983 - provides a location for where the women hosted their lunches and clarifies the timeline of the founding of the club

Stevenson, A. (2019). Collecting in America’s Progressive and Gilded Eras (1880–1919). In Scattered Finds: Archaeology, Egyptology and Museums (pp. 69–104). UCL Press. https://doi.org/10.2307/j.ctv550cxt.6 - Amelia Edwards invited for an honorary lunch by Sorosis

Also states that Sorosis did not work on the advancement of women's suffrage, but that they were against alcohol (temperance)

BOWDEN, A. O. (1930). The Women’s Club Movement. The Journal of Education, 111(9), 257–260. http://www.jstor.org/stable/42838627 - Discusses the idea that documentation of the activities of women's clubs is not thorough and could be viewed as scholars not seeing the research and documentation as important. Difficulty in finding sources on what the club's views were and what they actually did could be partially attributed to this?

Flint, K. (2006). Women and Reading. Signs, 31(2), 511–536. https://doi.org/10.1086/497277 - Sorosis was built on wnting women to look "beyond a limited personal horizon." could indicate that the club's primary focus was on the advancement of women's education? look into this more

Rosenthal, N., Fingrutd, M., Ethier, M., Karant, R., & McDonald, D. (1985). Social Movements and Network Analysis: A Case Study of Nineteenth-Century Women’s Reform in New York State. American Journal of Sociology, 90(5), 1022–1054. http://www.jstor.org/stable/2780088 - Sorosis held more conservative views than other women's clubs but not in the way we think of today. Some viewpoints were anti-slavery, temperance, women's parliament, and rights for working women.

JEFFREY, K. (1981). [Review of The Clubwoman as Feminist: True Womanhood Redefined, 1868–1914, by K. J. Blair]. New York History, 62(2), 230–232. http://www.jstor.org/stable/23169782 - "clubs generally accepted the conventional assumptions that men and women are fundamentally different in temperament, that each sex had a distinct realm or sphere of activity, that women were spiritually better than men, and that women's task was to serve others rather than to emphasize self-interest. But leaders of the club movement used these doctrines to argue that precisely because women were purer and higher than men, and because child nurture, morality, and culture were part of their realm, women should take a more active part in trying to reform and uplift the larger society"

Riegel, R. E. (1963). Women’s Clothes and Women’s Rights. American Quarterly, 15(3), 390–401. https://www.jstor.org/stable/2711370 - supported dress reform

https://ia601605.us.archive.org/11/items/bub_gb_zXEEAAAAYAAJ/bub_gb_zXEEAAAAYAAJ.pdf HAS SO MANY MEMBERS IN IT

Look into these members:

Celia M Burleigh, womens rights activist. Could potentially provide context about the club's political or social views

Phebe Ann Coffin Hanaford, Minister and Suffragist. The club was described as not advancing women's suffrage, I wonder how those with suffrage views operated within the club and if suffrage became a part of the club's idealogy

Jennie de la Montagnie Lozier - https://ia601605.us.archive.org/11/items/bub_gb_zXEEAAAAYAAJ/bub_gb_zXEEAAAAYAAJ.pdf - was a physician for 12 years. Invited by Sorosis to give a lecture on "Physical Culture." Eventually she accepted a Sorosis membership and in her time as a member served as chairman of science, chairman of the committee on philanthropy, corresponding secretary, and, later on, president.

1889 - "she was sent by the New York Medical College and Hospital for Women as a delegate to the International Homeopathic Congress in Paris. She there presented a paper, in French, on the medical education of women in the United States, which was printed in full in the transactions of that congress"


Phoebe Jane Babcock Wait - https://ia601605.us.archive.org/11/items/bub_gb_zXEEAAAAYAAJ/bub_gb_zXEEAAAAYAAJ.pdf Was the elected chair of obstetrics at the New York Medical College and Hospital for Women. descdribed as showing "Exceptional Skill and ability" in that field. in 1883 named chairman of the staff at the previosuly mentioned hospital. eventually elected to the office of the dean of the college by the hospital and college faculty. She was a member of several societies such as Sorosis, the Society for Promoting the Welfare of the Insane where she served as secretary, and was a consutling staff for the Brooklyn Women's Homeopathic Hospital

Croly, J. C. (Jane Cunningham). (1886). Sorosis: its origin and history. New York: J.J. Little & Co..

Article Draft[edit]

Lead[edit]

History[edit]

Original: The club was organized in New York City with 12 members in March 1868, by Jane Cunningham Croly. Among its founding members were Josephine Pollard, a children's author, and Fanny Fern, a popular columnist who had been angered at newspaper women being excluded from the all-male New York Press Club when it had an honorary dinner for the author Charles Dickens the month before. Sorosis was incorporated in January 1869. Alice Cary was the first president. Within one year, Sorosis had 83 members. Along with Boston's New England Woman's Club (also founded in 1868), Sorosis inspired the formation of women's clubs across the country.

Edit: In March 1868, a group of women were denied the ability to purchase a ticket to attend the all-male New York Press Club hosted dinner for author Charles Dickens at Delmonico's[1]. In response to being excluded by the New York Press Club, Sorosis was organized[1]. On April 20, 1868, Sorosis hosted its first lunch meeting at the same restaurant[1]. They extended an invite to Dickens, but he declined to attend[1]. At the meeting, the 14 charter members of Sorosis were Alice Cary, Jane "Jennie" C. Croly, Kate Field, Phoebe Cary, Ella Clymer, Celia M. Burleigh, Josephine Pollard, Ellen Louise Demorest, Charlotte B. Wilbour, Anne Botta, "Fanny Fern" Parton, Henry M. Field, Lucy Gibbons, and James T. Field[2]. In January of 1869, Sorosis would become incorporated meaning it became a legal institution[3]. Within one year, Sorosis had 83 members[3]. Along with Boston's New England Woman's Club (also founded in 1868), Sorosis inspired the formation of women's clubs across the country[3].

Club and Meeting Structure[edit]

Each month, with the exception of a summer recess, Sorosis hosted symposiums on the following topics: literature, science, philosophy, art, drama, and education[4]. Members of Sorosis formed committees that conducted work and research on the various symposium topics[4]. Each committee was granted one day each year to present their work[4]. The club also hosted business meetings two weeks after each monthly symposium[4].

(add what officer positions existed in the club?)

Viewpoints and Achievements[edit]

The viewpoints of Sorosis leaned more conservative than other women's groups of the time[5]. Though many of its members were suffragists, the group did not actively work towards the advancement of women's suffrage[6]. Sorosis was known to support abolition movements[5], temperance[6], women's education[5], dress reform[7], and rights for working women[5]. In general, Sorosis accepted traditional ideas about the differences in sexes[8]. This included the idea that men and women have naturally different temperments, and that men are less spritually pure than women[8]. They also held the viewpoint that serving others was more important than acting in self-interest for women[8]. Sorosis and other women's clubs believed that it was these inherent gender differences, such as women's naurally higher morality and nurturing tendencies, that made it so women should take active roles in reform and bettering society[8].

Scientific Achievements[edit]

  • Jennie de la Montagnie Lozier was a physician for 12 years[9]. In her time as a Sorosis member she was chairman of science, chairman of the committe on philosophy, and corresponding secretary[9]. Later on, she was elected president of Sorosis[9]. In 1889, Lozier was sent to the International Homeopathic Congress in Paris by the New York Medical College and Hospital for Women[9]. There, she presented her paper on women's education in medicine in French[9]. The paper was printed in the transactions of the congress in its entirety[9].
  • Phoebe Jane Babcock Wait was a physician and the elected chair of obstetrics at the New York Medical College and Hospital for Women[9]. In 1883 she was named chairman of the staff at that same hospita[9]l. Later on, she was elected to the office of the dean of the college by its faculty[9]. She was a member of several societies such as Sorosis, the Society for Promoting the Welfare of the Insane where she served as secretary, and was a consutling staff for the Brooklyn Women's Homeopathic Hospital[9].
  • Anna Manning Comfort was a doctor of medicine and a member of the first class at the New York Medical College for Women[9]. After graduation, she became the first women to practice medicine in the state of Connecticut[9]. Dr. Comfort wrote "Woman's Education and Woman's Health" in 1874 as a response to a paper that attacked women's higher education[9].

Literary Achievements[edit]

  • Ella Maria Dietz Clymer was a poet with a career in theater[9]. In 1881, she adapted a version of "Faust" to be performed on an English stage[9]. In addition to adapting the stage prodcution herself, she also played a role in it[9]. After leaving her theater career, she published numerous poems in both English and American press including "The Triumph of Love" in 1877, "The Triumph of Time" in 1884, and "The Triumph of Life" in 1885[9]. Within Sorosis, she served on several committees and eventually served as its president for two years[9].

Journalistic Achievements[edit]

  • Eliza Putnam Heaton was a journalist and editor[9]. She graduted top of her class from Boston University before becoming the associate editor of the Brooklyn Daily Times[9]. She later worked for the "Times" as an editor[9]. In 1891, she began running the first daily news column that dealt specifically with women's movements[9].

Business Achievements[edit]

  • Alice Houghton was a broker[9]. In 1888, she established her own real estate, insurance, and investment brokerage firm called Mrs. Alice Houghton & Co[9]. She was the lady manager and superintendent of the woman's department in her state where she prepared Columbian Exposition displays[9]. Within Sorosis, she was president of the Spokane branch[9].

References[edit]

  1. ^ a b c d Freedman, Paul (2014). "Women and Restaurants in the Nineteenth-Century United States". Journal of Social History. 48 (1): 1–19. ISSN 0022-4529.
  2. ^ Croly, J. C. (1886). Sorosis: its origin and history. New York: J.J. Little & Co.
  3. ^ a b c "Collection: Sorosis records | Smith College Finding Aids". findingaids.smith.edu. Retrieved 2024-04-12.
  4. ^ a b c d "Concerning Clubs, Exhibitions and Art Matters". The Decorator and Furnisher. 27 (6): 188–188. 1896. ISSN 2150-6256.
  5. ^ a b c d Rosenthal, Naomi; Fingrutd, Meryl; Ethier, Michele; Karant, Roberta; McDonald, David (1985). "Social Movements and Network Analysis: A Case Study of Nineteenth-Century Women's Reform in New York State". American Journal of Sociology. 90 (5): 1022–1054. ISSN 0002-9602.
  6. ^ a b Stevenson, Alice (2019), "Collecting in America's Progressive and Gilded Eras (1880–1919)", Scattered Finds, Archaeology, Egyptology and Museums, UCL Press, pp. 69–104, doi:10.2307/j.ctv550cxt.6, ISBN 978-1-78735-141-7, retrieved 2024-04-12
  7. ^ Riegel, Robert E. (1963). "Women's Clothes and Women's Rights". American Quarterly. 15 (3): 390–401. doi:10.2307/2711370. ISSN 0003-0678.
  8. ^ a b c d Jeffrey, Kirk (1981). "Review of The Clubwoman as Feminist: True Womanhood Redefined, 1868–1914". New York History. 62 (2): 230–232. ISSN 0146-437X.
  9. ^ a b c d e f g h i j k l m n o p q r s t u v w x y z Willard, Frances Elizabeth; Livermore, Mary Ashton Rice (1893). A woman of the century; fourteen hundred-seventy biographical sketches accompanied by portraits of leading American women in all walks of life. University of Illinois Urbana-Champaign. Buffalo, N.Y., Moulton.

Freedman, P. (2014). Women and Restaurants in the Nineteenth-Century United States. Journal of Social History, 48(1), 1–19. http://www.jstor.org/stable/43305983 - provides location for the meeting dates, in addition to timeline of the start of the club

Stevenson, A. (2019). Collecting in America’s Progressive and Gilded Eras (1880–1919). In Scattered Finds: Archaeology, Egyptology and Museums (pp. 69–104). UCL Press. https://doi.org/10.2307/j.ctv550cxt.6 - Amelia Edwards invited for an honorary lunch by Sorosis

Concerning Clubs, Exhibitions and Art Matters. (1896). The Decorator and Furnisher, 27(6), 188–188. http://www.jstor.org/stable/25583353 - club meeting and structure

PEER REVIEW RESPONSE[edit]

In each peer review, it was mentioned that I have not yet added in-text citations so that will be the first thing I go through and add. I typically add my in-text citations at the end but I failed to realize that the sandboxes are still published and viewable pages unlike a private word document, so adding those as I go is an important thing to do. It was also suggested that I add more information about specific topics discussed in the Sorosis symposiums. I think adding that information is a great idea and will help fill in some not very discussed/known content about the club. In addition, I will conduct more research on the women and topics that I have listed above my draft so I can add more information about the viewpoints of the club and the contributions of notable members. I also recieved a comment about a chunk of the original article, going from the start of the second paragraph through to the end of the article, that I had omitted from my sandbox. I do plan on keeping that section of the article in the final draft, I just did not copy it into my sandbox because I don't intend to make edits to it and I didn't want to overcrowd my sandbox for organization's sake.

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