I've been facinated by all the information I've read in the past few weeks (8 books and lots of articles). This Paper was for my Women in American History class. My professor is anxious to read it :) because she said that she is trying to get more information on women in the west, specificall the mormon women, who were influential sot hat she can include thier information in her future lectures... So hopefully I've given her a good start on a wonderful lady.
If I knew of a better way to share this I would do it, but I don't. So please bear with the long blog, she really was an amazing woman, you should read one of her 9 books, or hymns, or 3 journals, or even her life sketch. She was great!
Woman’s Diary Paper
Professor C. Janney
November 20, 2008
Eliza Roxy Snow
White women of the 19th century were different from those of previous generations. Their desire to define a woman’s sphere while pursuing independence was like none seen before.
[1] Eliza R. Snow was one of these women. Her experiences as a woman of this time period reflect both the conflict within a women’s sphere and the new freedoms that came with moving west. As an aspect of Eliza’s religious beliefs she was a wife in a plural marriage.
[2] Eliza demonstrates freedom within the women’s sphere as she was a pioneer, citizen of the United States and religious woman in the 19th century. Harriet Beecher Stowe’s views on the topic of polygamy as “female slavery” could not be more incorrect. We get this information from her journals written between June 1842-May 1849, and later when she wrote her “Life Sketch” detailing the events of her life from her birth in 1804 until just prior to her death in 1885, while then living in Salt Lake Valley.
The ideal women of the 19th century has attributes that are similar to those women of previous generations, but go more in depth as to defining the spheres and options for women both within and outside the home. These views in particular reference to Northern White women. Prescriptive literature focused on women’s roles, character traits, and personalities, which were supported in religious sermons.
[3] For frontier women, they relied on this defined sphere to establish their homesteads and nurture the next generation. Farmers’ and farm wives’ rewards were in their achievements in separate tasks both feminine and masculine.
[4] Over a hundred years ago, in 1872 Eliza R. Snow said that some women “are so radical in their extreme theories that they would set for her an antagonism to man, and make her adopt the more reprehensible phases of character which men present and which should be shunned or improved by them instead of being copied by women.”
[5] At one time while addressing another group of women she declared, “There is no sister so isolated…her sphere so narrow but what she can do a great deal towards establishing the Kingdom of God upon the earth”
[6] Eliza saw improving the women’s sphere as a way to better serve God. Each woman had abilities and strengths that would allow this. Her determination to improve this “sphere is obvious in her work as the second Relief Society President, in The Church of Jesus Christ of Latter-Day Saints (LDS), which will be discussed later.
Concerning polygamous marriages, Eliza was first married to Joseph Smith Jr., the Prophet.
[7]After his death she was married to Brigham Young his successor. She considered President Young to be her spiritual husband and as so he provided protection and guidance to her. They did not live together, although he provided for her.
[8] For Eliza this idea of “separate spheres” was something that she grew up with and knew well. Queen Victoria‘s ideas that girls should be trained, was not taken lightly
[9]. Eliza’s mother applied these ideas to her children.
[10] Eliza the second of seven children was educated and disciplined in “habits of temperance, honesty, and industry, extended the best educational facilities attainable at the time, without preference to sex”.
[11] Thus, Eliza’s education was similar to the Northern White women of her time. She was taught housekeeping, and a most efficient foundation of structure on womanly accomplishments, thus being that knowledge was the most reliable basis of independence.
[12] This education allowed her to serve as a secretary at the age of ten in her father’s public business.
The year 1835 was a critical year in Eliza’s life, for with the publication of her beautiful poems, she had become famous and sought after. Her autograph album contains the signatures of Queen Victoria of England, Charles Dickens, Lord Alfred Tennyson, Henry Wadsworth Longfellow, Susan B. Anthony, Ralph Waldo Emerson, Victor Hugo, Abraham Lincoln, John Greenleaf Whittier, and Oliver Wendell Holmes, to name but a few.
[13] Before her conversion at the age of thirty-one to the LDS Church, she was an expert at needlework, a renowned New England poet, and a teacher to various school groups. She was one of the first women schoolteachers in the Church, and it is of note that the Prophet Joseph Smith insisted that the girls be taught as well as the boys.
[14] She gave up fame in the literary circle after her conversion to join the Saints (LDS member’s referrer to themselves as “Saints”) in Ohio, where she continued to write. Her theme shifted from patriotism to uplifting the Saints and praising God. Because of her talent she was given the title of “Zion’s Poetess.”
[15] Her many trials as the Saints were driven from place to place, along we her failing health, were discouraging. Despite her trials, she managed to inspire and bless others with her songs and poetry.
[16] Women in the 1840’s were beginning to migrate across the plains, hoping for an opportunity to maximize their social and cultural responsibilities.
[17] Other women such as those on the Overland Trail were “denied the chance to participate in the decision to move, essentially because of the patriarchal bias of marital decision making. Failing to accept as their own their husband’s reasons for undertaking the move, women went not because they wanted to, but because social expectations left them no choice.”
[18] The Gold Rush and Territories of the West called out to the adventurous that chose to settle in the New Frontier.
[19] Eliza’s reasons were far different. Eliza went because Governor Boggs’ response to the 1838 Mormon War was to “exterminate the Mormons.” This unleashed brutality against the saints, and they were forced to find peace outside of the United States.
[20] As the saints left Nauvoo, “The City Beautiful”, Eliza penned her patriotism for the national flag. This sacred emblem she held in dearness to her heart, regardless of the lack of protection that it offered, the flags inspiration for peace waved for her. Eliza viewed herself born a patriot. Raised on the narratives of the Revolution, her grandfather’s stories instilled into her a sense of pride for her flag and valiant ancestors.
[21] Her feelings of abandonment from her patriotic expectations were justified as she and her fellow saints endured one hardship after another without relief. Not too long after crossing the Platt River, the US Government sent out a requisition for the “Mormon Battalion”. Regardless of their families on the trail the men responded, leaving the women and children to continue onward alone.
[22] To Eliza it appeared that they would never feel peace. Her poems including, “Let us go” were distributed throughout camp to uplift the saints.
[23] Trail life for Eliza was different yet similar to that of other frontier women. Eliza had no children of her own, and thus assisted in the care of others, as her contribution to the wagon company.
[24] Typically, men were responsible for driving wagons and their repair while women attended to do the more domestic responsibilities of the children, meals and washing.
[25] Social life for other immigrant parties was described as being “overwhelmingly masculine”
[26] Eliza describes it to be similar. While the women maintained the order and housekeeping of the camps, the men made the decisions and lead the groups to the west. Regardless of the masculine tasks, Eliza and other women met demands by learning new tasks.
[27]Women learned to drive teams, chase buffalo, and how to handle a gun.
[28] In February 1846, Eliza records of her determination to drive oxen regardless of her lack of experience.
[29] Caroline Crosby, a fellow immigrant, penned the times when “all hands” were required to wash, bake and hunt.
[30] Women in their diaries expressed that the work of women during the traveling hours violated normal standards of work.
[31] Women were forced into an awkward position, socially expected to maintain their sphere yet realistically required to apply these new skills into their daily life without losing their femininity.
[32] Despite the new working standards, there were feelings of satisfaction when women visited, cooked together, or went swimming. Women continued their pre-trek activities, in addition to caring for the sick and dying in their own companies. Life on the trail amplified the need for social interaction with other women, together working through their tasks. The feeling of gratification when they succeeded these tasks, produced a “like home” atmosphere.
[33] After three years on the trail, (1846-1849) Eliza and the Saints arrive in the Salt Lake Valley, their travels took over twice as long as the average journey West. (The average length approximately seven months)
[34] This was due to their exodus beginning in February, and requiring frequent stops, and settlements to be established to accommodate the large number of Saints headed to the Salt Lake Valley.
[35] In 1842, in Nauvoo IL, the LDS Church established their first Female Relief Society. It was reestablished in 1855, in the Salt Lake Valley. The Saints in Utah were not lagging too far behind New York, (1830) when the women started establishing societies to decrease suffering.
[36] The Relief Society organization was to instruct the sisters physically, mentally, morally and spiritually.
[37] Eliza was called to be the President of the Relief Society, and with this calling, she traveled thousands of miles instructing the women under her care.
[38] In 1867, the first Society of Young Ladies or “Young Ladies Retrenchment Association” under her supervision was established. This was followed in 1878, by the Primary Association for boys and girls from the age of four to twelve. These organizations expanded throughout the Utah, Nevada and Idaho territories into hundreds of associations.
[39] These societies organized women to use their talents within home manufacturing, to develop Utah. Their work was highlighted alongside the work of women from the eastern states, in the Grand National Centennial Fair in Philadelphia, in 1875. From this there was a movement to promote home manufacture. When purchased the profits were returned to the women whose work had been sold.
[40] This independence through acquiring financial property was significantly important. Until this time, ownership of property under the laws of coverture, were not extended to women.
[41] It seemed that within the Utah settlement, opinions were changing, and Eliza was there to make sure the women were kept up to date.
The successes in Salt Lake City were not the first; women in the East were enjoying the same within their own organizations. These organizations offered women a lifetime of purposeful work, engaged in activities that did not challenge gender convictions, only strengthening their “separate spheres”.
[42] Women were able to care for others through religious societies, transitioning into what previously may have been viewed as a masculine roles, and come out successful. In short it was a new form of feminized freedom.
Her work as an author provided inspiration and joy to not only herself, but others as she wrote throughout her life. Eliza R. Snow stated in 1872, that the status of women requires the attention of the world; women are entitled to the enjoyment of any rights. She felt that there was a fine balance between the antagonism of men in achieving these rights and the copying of “reprehensible phases of the character of men.” To her between these opposites lay the “golden mean.”
[43] Eliza played a critical role within Utah societies, specifically the Relief Society. As the President she helped organize ways for women to attend medical school, become nurses, opened the Deseret Hospital, operated cooperative stores, promoted silk manufacture, saved wheat, built granaries, and published the Women’s Exponent.
[44] The Women’s Exponent, recorded in her own words, “every sister in this church should be a preacher of righteousness…because we have greater and higher privileges than any other females upon the face of the earth.” Convictions to reform these women and influence society, consequently lead to greater rights of women in the next century.
[45] Eliza’s poetry and advice was sought by women through the territories. By 1875, she had published seven books, the last being almost 600 pages.
[46] One might say that her opinions and writings could be compared to the prescriptive literature of the East.
While traveling en route to Palestine, she visited Europe, Asia, Africa, Egypt, Greece and Turkey. Her brother Lorenzo presented to Queen Victoria and Price Albert copies of the Book of Mormon, as well as a poem by Eliza concerning the Queen’s influence as a “glorious” woman.
[47] She demonstrated the ability to work within her “sphere” and achieve greatness.
From her journals, we can see that little mention is made of her polygamous relationships. She was an independent woman, enslaved in no way, who demonstrated freedom and high accomplishments. In an address that she gave in 1870 to over 6,000 women she said, “Our enemies pretend that, in Utah, woman is held in a state of vassalage—that she does not act from choice, but by coercion. What nonsense!
I will now ask of this assemblage of intelligent ladies, Do you know of any place on the face of the earth, where woman has more liberty and where she enjoys such high and glorious privileges as she does here as a Latter-day Saint? No! the very idea of a woman here in a state of slavery is a burlesque on good common sense … as women of God, filling high and responsible positions, performing sacred duties—women who stand not as dictators, but as counselors to their husbands, and who, in the purest, noblest sense of refined womanhood, are truly their helpmates—we not only speak because we have the right, but justice and humanity demands we should!” Within a month the Utah Territorial Legislature passed a bill giving suffrage to women.
[48] Like Catherine Beecher and Emma H. Willard, she was a lifelong teacher.
[49] Eliza accepted her role as a woman and used her influence and talents to improve the role of women. Her experiences are similar to the experiences of other frontier women, but to a greater effect lend her the opportunity for success. As a pioneer she was driven from one place to another, these circumstances were recorded often in her poetry, or hymns. As a patriot, she reflects the solid values of our republican forefathers. And as a woman in the nineteenth century she found the balance within her sphere and sought to educate women concerning their role within the home and society. Because of her efforts she will be remembered in Utah as the “First Lady of the Pioneers”
[50], and “Zion’s Poetess.”
[51]Footnotes:
[1] Professor Caroline Janney History 354 Women in American History, Lecture Notes, Fall 2008
[2] Jeffrey J. R., Frontier Women (Hill and Wang, Revised edition, 1998) p.g 180
[3] Janney, 2008
[4] Faragher J.M., Women and Men on the Overland Trail (New Haven and London/Yale University Press, 1945) pg 47
[5] Faust, E. J. (1986, September). Church of Jesus Christ of Latter Day Saints. Retrieved November 12, 2008, from lds.org.
http://www.lds.org/ldsorg/v/index.jsp?vgnextoid=2354fccf2b7db010VgnVCM1000004d82620aRCRD&locale=0&sourceId=3e23ef960417b010VgnVCM1000004d82620a____&hideNav=1 Accessed through the LDS.org webpage. Refered to as Faust.
[6] Jensen, V. U. (1998, November). Church of Jesus Christ of Latter Day Saints. Retrieved November 12, 2008, from lds.org:
http://www.lds.org/ldsorg/v/index.jsp?vgnextoid=2354fccf2b7db010VgnVCM1000004d82620aRCRD&locale=0&sourceId=57a7605ff590c010VgnVCM1000004d82620a____&hideNav=1#footnote8 Accessed through the LDS.org webpage. Refered to as Jensen.
[7] Beecher Maureen, Personal Writtings of Eliza Roxcy Snow (Salt Lake City: University of Utah Press, 1995) pg 17
[8] Beecher, Snow, 30
[9] Janney, 2008
[10] Beecher, Snow, 6
[11] Beecher, Snow, 6
[12] Beecher, Snow, 6
[13] Payne Jaynan, Eliza R. Snow: First Lady of the Pioneers, Retrieved Nov. 18, 2008
http://lds.org/ldsorg/v/index.jsp?vgnextoid=2354fccf2b7db010VgnVCM1000004d82620aRCRD&locale=0&sourceId=2f7fd2b9ae76b010VgnVCM1000004d82620a____&hideNav=1 Accessed through the LDS.org webpage. Referred to as Lady.
[14] Lady, 1
[15] Era, N. (2001, August). Church of Jesus Christ of Latter Day Saints. Retrieved November 13, 2008, from lds.org:
http://www.lds.org/ldsorg/v/index.jsp?vgnextoid=024644f8f206c010VgnVCM1000004d82620aRCRD&locale=0&sourceId=ced842629f5fb010VgnVCM1000004d82620a____&hideNav=1 Accessed through the LDS.org webpage. Refered to as New Era.
[16] New Era, 1
[17] Jeffrey, Frontier, 171
[18] Jeffrey, Frontier, 171
[19] Jeffrey, Frontier, 44
[20] Packer, B. K. (2004, November). Church of Jesus Christ of Latter Day Saints. Retrieved November 13, 2008, from lds.org:
http://www.lds.org/ldsorg/v/index.jsp?vgnextoid=f318118dd536c010VgnVCM1000004d82620aRCRD&locale=0&sourceId=c177a0ad4843d110VgnVCM100000176f620a____&hideNav=1 Accessed through the LDS.org webpage. Refered to as Packer.
[21] Beecher, Snow, 8
[22] Beecher, Snow, 23
[23] Beecher, Snow, 20
[24] Beecher, Snow, 12, March 14-17
[25] Jeffrey, Frontier, 51
[26] Faragher, Overland Trail, 134
[27] Beecher, 140
[28] Jeffrey, Frontier, 57
[29] Beecher, 141
[30] Ellsworth Lyman, No Place to Call Home (Utah State University Press, Logan Utah, 1995) pg. 77
[31] Faragher , Overland Trail ,84
[32] Janney Discussion Groups, 2008
[33] Jeffrey, Frontier, 52
[34] Judson, Pheobe, A Pioneer’s search of an Ideal Home (University of Nebraska Press 1995) pg.302
[35] Beecher, 32
[36] Janney 2008
[37] Beecher, Snow, 26
[38] Beecher, Snow, 37
[39] Beecher, Snow, 37
[40] Beecher, Snow, 38
[41] Janney, 2008
[42] Janney 2008
[43] Snow, E. R. (July 15, 1872). Women's Exponent , 29
[44] Snow, E. R. (July 15, 1872). Women's Exponent , 29
[45] Janney, 2008
[46] Beecher, Snow, 40
[47] Beecher, Snow, 88 (10/19)
[48] A. A. Ramseyer, Eliza Roxey Snow Smith, Utah Genealogical and Historical Magazine, vol. 2 (July 1911), pp. 100–101
[49] Janney, 2008
[50] Lady, 1
[51] New Era, 1
