Woman's Christian Temperance Union
The Woman's Christian Temperance Union is an international temperance organization. It was among the first organizations of women devoted to social reform with a program that "linked the religious and the secular through concerted and far-reaching reform strategies based on applied Christianity." It plays an influential role in the temperance movement. Originating among women in the United States Prohibition movement, the organization supported the Eighteenth Amendment and was also influential in social reform issues that came to prominence in the Progressive Era.
The WCTU was originally organized on December 23, 1873, in Hillsboro, Ohio, and, starting on December 26, Matilda Gilruth Carpenter led a successful campaign to close saloons in Washington Court House, Ohio. WCTU was officially declared at a national convention in Cleveland, Ohio, November 18–20, 1874.
It operated at an international level and in the context of religion and reform, including missionary work and women's suffrage. Two years after its founding, the American WCTU sponsored an international conference at which the International Women's Christian Temperance Union was formed. The World's Woman's Christian Temperance Union was founded in 1883 and became the international arm of the organization, which now has affiliates in Australia, Canada, Netherlands, Finland, India, Japan, New Zealand, Norway, South Korea, United Kingdom, and the United States, among others.
The Woman's Christian Temperance Union conducts a White Ribbon Recruit ceremony, in which babies are dedicated to the cause of temperance through a white ribbon being tied to their wrists, with their adult sponsors pledging to help the child live a life free from alcohol and other drugs.
Establishment
At its founding in 1874, the stated purpose of the WCTU was to create a "sober and pure world" by abstinence, purity, and evangelical Christianity. Annie Wittenmyer was its first president. Wittenmyer was conservative in her goals for the movement focusing only on the question of alcohol consumption and avoiding involvement in politics. The constitution of the WCTU called for "the entire prohibition of the manufacture and sale of intoxicating liquors as a beverage."Frances Willard, the second WCTU president, objected to this limited focus of social issues WCTU was addressing. Willard believed that it was necessary for the WCTU to be political in women's issues for the success, expansion, and implementation of the WCTU. From 1879, Willard was the president of the WCTU until her death in 1898. During her presidency, the WCTU grew significantly and established the relationship between temperance and suffrage. Despite advocating for women, WCTU did not challenge gender roles, rather they integrated elements of "protofeminism" into the organization.
Its members were inspired by the Greek writer Xenophon, who defined temperance as "moderation in all things healthful; total abstinence from all things harmful." In other words, should something be good, it should not be indulged in to excess; should something be bad for you, it should be avoided altogether—thus their attempts to rid society of what they saw as the dangers of alcohol.
The WCTU perceived alcohol as a cause and consequence of larger social problems rather than as a personal weakness or failing. The WCTU also advocated against tobacco. The American WCTU formed a "Department for the Overthrow of the Tobacco Habit" as early as 1885 and frequently published anti-tobacco articles in the 1880s. Agitation against tobacco continued through to the 1950s.
Policy interests
As a consequence of its stated purposes, the WCTU was also very interested in a number of social reform issues, including labor, prostitution, public health, sanitation, and international peace. As the movement grew in numbers and strength, members of the WCTU also focused on suffrage. The WCTU was instrumental in organizing woman's suffrage leaders and in helping more women become involved in American politics. Local chapters, known as "unions", were largely autonomous, though linked to state and national headquarters. Willard pushed for the "Home Protection" ballot, arguing that women, being the morally superior sex, needed the vote in order to act as "citizen-mothers" and protect their homes and cure society's ills. At a time when suffragists were viewed as radicals and alienated most American women, the WCTU offered a more traditionally feminine and "appropriate" organization for women to join.Home Protection interests also extended to Labor rights, and an openness to Socialism. WCTU had a close association with the Knights of Labor, sharing goals for class harmony, sober and disciplined workers, and a day of rest. Concern for workers' conditions and the effect on family life led many members to also critique the exploitation of capital, as well as demand a living wage.
Although the WCTU had chapters throughout North America with hundreds of thousands of members, the "Christian" in its title was largely limited to those with an evangelical Protestant conviction and the importance of their role has been noted. The goal of evangelizing the world, according to this model, meant that very few Catholics, Jews, Muslims, Buddhists or Hindus were attracted to it, "even though the last three had a pronounced cultural and religious preference for abstinence". As the WCTU grew internationally, it developed various approaches that helped with the inclusion of women of religions other than Christianity. But, it was always primarily, and still is, a Christian women's organization.
The WCTU's work extended across a range of efforts to bring about personal and social moral reform. In the 1880s, it worked on creating legislation to protect working girls from the exploitation of men, including raising Age of Consent laws. It also focused on keeping Sundays as Sabbath days and restrict frivolous activities. In 1901 the WCTU said that golf should not be allowed on Sundays.
The WCTU was also involved with efforts to alleviate poverty by discouraging the purchase of alcohol products. Through journal articles, the WCTU tried to prove that abstinence would help people move up in life. A fictional story in one of their journal articles illustrates this fact:
Ned has applied for a job, but he is not chosen. He finds that the potential employer has judged him to be like his Uncle Jack. Jack is a kindly man but he spends his money on drink and cigarettes. Ned has also been seen drinking and smoking. The employer thinks that Ned Fisher lacks the necessary traits of industriousness which he associates with abstinence and self-control.
Spread and influence
The Woman's Christian Temperance Union grew rapidly. The WCTU adopted Willard's "Do Everything" philosophy, which meant that the "W.C.T.U. campaigned for local, state, and national prohibition, woman suffrage, protective purity legislation, scientific temperance instruction in the schools, better working conditions for labor, anti-polygamy laws, Americanization, and a variety of other reforms" despite having the image of a gospel temperance organization. The presidential addresses of the WCTU provide excellent insight as to how the organization seamlessly blended issues of grass-roots organizing, temperance, education, immigration and cultural assimilation.One prominent state chapter was the Minnesota Women's Christian Temperance Union. The Minnesota chapter's origin is rooted in the nation's anti-saloon crusades of 1873 and 1874 where women all throughout the United States "joined together outside saloons to pray and harass the customers." In Minnesota there was stiff resistance to this public display and "in Anoka, Minnesota, 'heroic women endured the insults of the saloon-keeper and his wife who poured cold water upon the women from an upper window while they prayed on the sidewalk below. Sometimes beer was thrown on the sidewalk so that they could not kneel there but they prayed.'" As a result, Minnesotan women were motivated and "formed local societies, which soon united to become the National Woman's Christian Temperance Union in 1874. Women from St. Paul, Minneapolis, Red Wing, and Owatonna organized their first local W.C.T.U. clubs between 1875 and 1877. The Minnesota WCTU began in the fall of 1877. From this point the Minnesota WCTU began to expand throughout the state in both size and interests.
The Minnesota WCTU worked hard to extol the values of the WCTU which included converting new immigrants to American culture or "Americanization." Bessie Laythe Scovell, a native New Englander that moved to Minnesota in the 1800s and served as president of the Minnesota WCTU chapter from 1897 to 1909 delivered her 1900 "President's Address", where she expounded on the methods the Minnesota chapter of the WCTU would utilize to accomplish its variety of goals within the state. Scovell adopted what was at the time a "progressive" approach to the issue of immigrants, particularly German and Scandinavian in Minnesota, indulging in alcohol and stated:
We must have a regiment of American workers, who will learn the German language, love the German people, work among the German children and young people until we get them to love clear brains better than beer. There must be others who for the love of country and dear humanity will learn the Scandinavian language and be real neighbors to the many people of this nationality who have come to make homes in America. Again others must learn the French and Italian and various dialects, even, that the truths of personal purity and total abstinence be taught to these who dwell among us. We must feel it a duty to teach these people the English language to put them in sympathy with our purposes and our institutions.
For Scovell and the women of the Minnesota WCTU, speaking English and participating in established American institutions were essential to truly become "American" just as abstaining from alcohol was necessary to be virtuous. By linking language to culture and institutions, Scovell and the WCTU recognized that a multicultural approach would be necessary to communicate values to new immigrants, but did not conclude that multiculturalism was a value in itself. The WCTU viewed the foreign European cultures as a corrupter and despoiler of virtue, hence the excessive drinking. That is ultimately why it was paramount the immigrants learned English and assimilated.