Jane Addams

Source: Wikipedia, the free encyclopedia.

Jane Addams
Rockford Female Seminary
Occupations
  • Social worker and political activist
  • author and lecturer
  • community organizer
  • public intellectual
Parent
Relatives
AwardsNobel Peace Prize (1931)
Signature
Alice Kellogg Tyler
of 1892. Source: Addams: Twenty Years at Hull House (1910), p. 114

Laura Jane Addams

settlement houses, providing extensive social services to poor, largely immigrant families. In 1910, Addams was awarded an honorary Master of Arts degree from Yale University, becoming the first woman to receive an honorary degree from the school.[10] In 1920, she was a co-founder of the American Civil Liberties Union (ACLU).[11]

An advocate for

public philosopher in the United States.[13] In the Progressive Era, when presidents such as Theodore Roosevelt and Woodrow Wilson identified themselves as reformers and social activists, Addams was one of the most prominent reformers.[14] She helped America address and focus on issues that were of concern to mothers, such as the needs of children, local public health, and world peace. In her essay "Utilization of Women in City Government", Addams noted the connection between the workings of government and the household, stating that many departments of government, such as sanitation and the schooling of children, could be traced back to traditional women's roles in the private sphere.[15][16] When Addams died in 1935, she was the best-known female public figure in the United States.[17]

Early life

Jane Addams as a young woman, undated studio portrait by Cox, Chicago
Birthplace of Jane Addams in Cedarville, Illinois. Source Addams: Twenty Years at Hull House (1910), in the public domain.

Born in

née Weber), died while pregnant with her ninth child. Thereafter Addams was cared for mostly by her older sisters. By the time Addams was eight, four of her siblings had died: three in infancy and one at the age of 16.[20][19][21][22]

Addams spent her childhood playing outdoors, reading indoors, and attending

Potts's disease, which caused a curvature in her spine and lifelong health problems. This made it complicated as a child to function with the other children, considering she had a limp and could not run as well.[23] As a child, she thought she was ugly and later remembered wanting not to embarrass her father, when he was dressed in his Sunday best, by walking down the street with him.[24]

Jane Addams adored her father, John H. Addams, when she was a child, as she made clear in the stories in her memoir, Twenty Years at Hull House (1910).[25] He was a founding member of the Illinois Republican Party, served as an Illinois State Senator (1855–70), and supported his friend Abraham Lincoln in his candidacies for senator (1854) and the presidency (1860). He kept a letter from Lincoln in his desk, and Addams loved to look at it as a child.[26] Her father was an agricultural businessman with large timber, cattle, and agricultural holdings; flour and timber mills and a wool factory. He was the president of The Second National Bank of Freeport. He remarried in 1868 when Addams was eight years old. His second wife was Anna Hosteler Haldeman, the widow of a miller in Freeport.[25]

During her childhood, Addams had big dreams of doing something useful in the world. As a voracious reader, she became interested in the poor from her reading of Charles Dickens. Inspired by his works and by her own mother's kindness to the Cedarville poor, Addams decided to become a doctor so that she could live and work among the poor.

Addams's father encouraged her to pursue higher education but close to home. She was eager to attend the new college for women, Smith College in Massachusetts; but her father required her to attend nearby Rockford Female Seminary (now Rockford University), in Rockford, Illinois.[18]

Her experience at Rockford put her in a first wave of U.S. women to receive a college education. She excelled in this all women environment. She edited the college newspaper, was the valedictorian, participated in the debate club and led the class of 1881. Addams recognized that she and others who were engaged in post secondary education would have new opportunities and challenges. She expressed this in Bread Givers (1880), a speech she gave her junior year.[27] She noted the "change which has taken place ... in the ambition and aspirations of women."[28][29] In the process of developing their intellect and direct labor, something new was emerging. Educated women of her generation wished "not to be a man nor like a man" but claim "the same right to independent thought and action." Each young woman was gaining "a new confidence in her possibilities, and a fresher hope in her steady progress."[28] At 20, Addams recognized a changing cultural environment and was learning the skills at Rockford to lead the future settlement movement.[30]

Whilst at Rockford, her readings of Thomas Carlyle, John Ruskin, Leo Tolstoy and others became significant influences.[31] After graduating from Rockford in 1881,[18] with a collegiate certificate and membership in Phi Beta Kappa, she still hoped to attend Smith to earn a proper B.A. That summer, her father died unexpectedly from a sudden case of appendicitis. Each child inherited roughly $50,000 (equivalent to $1.52 million in 2016).

That fall, Addams, her sister Alice, Alice's husband Harry, and their stepmother, Anna Haldeman Addams, moved to Philadelphia so that the three young people could pursue medical educations. Harry was already trained in medicine and did further studies at the

nervous breakdown prevented her from completing the degree. She was filled with sadness at her failure. Her stepmother Anna was also ill, so the entire family canceled their plans to stay two years and returned to Cedarville.[32] her brother-in-law Harry performed surgery on her back, to straighten it. He then advised that she not pursue studies but, instead, travel. In August 1883, she set off for a two-year tour of Europe with her stepmother, traveling some of the time with friends and family who joined them. Addams decided that she did not have to become a doctor to be able to help the poor.[33]

Upon her return home in June 1887, she lived with her stepmother in Cedarville and spent winters with her in Baltimore. Addams, still filled with vague ambition, sank into depression, unsure of her future and feeling useless leading the conventional life expected of a well-to-do young woman. She wrote long letters to her friend from Rockford Seminary, Ellen Gates Starr, mostly about Christianity and books but sometimes about her despair.[34]

Her nephew was James Weber Linn (1876–1939) who taught English at the University of Chicago and served in the Illinois General Assembly. Linn also wrote books and newspaper articles.[35]

Settlement house

Meanwhile, Addams gathered inspiration from what she read. Fascinated by the early Christians and Tolstoy's book My Religion, she was baptized a Christian in the Cedarville Presbyterian Church in the summer of 1886.[36] Reading Giuseppe Mazzini's Duties of Man, she began to be inspired by the idea of democracy as a social ideal. Yet she felt confused about her role as a woman. John Stuart Mill's The Subjection of Women made her question the social pressures on a woman to marry and devote her life to family.[37]

In the summer of 1887, Addams read in a magazine about the new idea of starting a

settlement house. She decided to visit the world's first, Toynbee Hall, in London. She and several friends, including Ellen Gates Starr, traveled in Europe from December 1887 through the summer of 1888. After watching a bullfight in Madrid, fascinated by what she saw as an exotic tradition, Addams condemned this fascination and her inability to feel outraged at the suffering of the horses and bulls. At first, Addams told no one about her dream to start a settlement house; but, she felt increasingly guilty for not acting on her dream.[38] Believing that sharing her dream might help her to act on it, she told Ellen Gates Starr. Starr loved the idea and agreed to join Addams in starting a settlement house.[39]

Addams and another friend traveled to London without Starr, who was busy.[40] Visiting Toynbee Hall, Addams was enchanted. She described it as "a community of University men who live there, have their recreation clubs and society all among the poor people, yet, in the same style in which they would live in their own circle. It is so free of 'professional doing good,' so unaffectedly sincere and so productive of good results in its classes and libraries seems perfectly ideal." Addams's dream of the classes mingling socially to mutual benefit, as they had in early Christian circles seemed embodied in the new type of institution.[41]

The settlement house as Addams discovered was a space within which unexpected cultural connections could be made and where the narrow boundaries of culture, class, and education could be expanded. They doubled as community arts centers and social service facilities. They laid the foundations for American civil society, a neutral space within which different communities and ideologies could learn from each other and seek common grounds for collective action. The role of the settlement house was an "unending effort to make culture and 'the issue of things' go together." The unending effort was the story of her own life, a struggle to reinvigorate her own culture by reconnecting with diversity and conflict of the immigrant communities in America's cities and with the necessities of social reform.[42]

Hull House

Main entrance to Hull House. Source Addams: Twenty Years at Hull House (1910), p.128
A Doorway in Hull House Court. Source Addams: Twenty Years at Hull House (1910), p.149
Jane Addams, 1915

In 1889[43] Addams and her college friend and paramour Ellen Gates Starr[44] co-founded Hull House, a settlement house in Chicago. The run-down mansion had been built by Charles Hull in 1856 and needed repairs and upgrading. Addams at first paid for all of the capital expenses (repairing the roof of the porch, repainting the rooms, buying furniture) and most of the operating costs. However gifts from individuals supported the House beginning in its first year and Addams was able to reduce the proportion of her contributions, although the annual budget grew rapidly. Some wealthy women became long-term donors to the House, including Helen Culver, who managed her first cousin Charles Hull's estate, and who eventually allowed the contributors to use the house rent-free. Other contributors were Louise DeKoven Bowen, Mary Rozet Smith, Mary Wilmarth, and others.[45][46]

Addams and Starr were the first two occupants of the house, which would later become the residence of about 25 women. At its height,[47] Hull House was visited each week by some 2,000 people. Hull House was a center for research, empirical analysis, study, and debate, as well as a pragmatic center for living in and establishing good relations with the neighborhood. Among the aims of Hull House was to give privileged, educated young people contact with the real life of the majority of the population.[17] Residents of Hull House conducted investigations on housing, midwifery, fatigue, tuberculosis, typhoid, garbage collection, cocaine, and truancy. The core Hull House residents were well-educated women bound together by their commitment to labour unions, the National Consumers League and the suffrage movement.[17] Dr. Harriett Alleyne Rice joined Hull House to provide medical treatment for poor families.[48] Its facilities included a night school for adults, clubs for older children, a public kitchen, an art gallery, a gym, a girls' club, a bathhouse, a book bindery, a music school, a drama group and a theater, apartments, a library, meeting rooms for discussion, clubs, an employment bureau, and a lunchroom.[49] Her adult night school was a forerunner of the continuing education classes offered by many universities today. In addition to making available social services and cultural events for the largely immigrant population of the neighborhood, Hull House afforded an opportunity for young social workers to acquire training. Eventually, Hull House became a 13-building settlement complex, which included a playground and a summer camp (known as Bowen Country Club).

One aspect of the Hull House that was very important to Jane Addams was the Art Program. The art program at Hull House allowed Addams to challenge the system of industrialized education, which "fitted" the individual to a specific job or position. She wanted the house to provide a space, time and tools to encourage people to think independently. She saw art as the key to unlocking the diversity of the city through collective interaction, mutual self-discovery, recreation and the imagination. Art was integral to her vision of community, disrupting fixed ideas and stimulating the diversity and interaction on which a healthy society depends, based on a continual rewriting of cultural identities through variation and interculturalism.[49]

With funding from Edward Butler, Addams opened an art exhibition and studio space as one of the first additions to Hull House. On the first floor of the new addition there was a branch of the Chicago Public Library, and the second was the Butler Art Gallery, which featured recreations of famous artwork as well as the work of local artists. Studio space within the art gallery provided both Hull House residents and the entire community with the opportunity to take art classes or to come in and hone their craft whenever they liked. As Hull House grew, and the relationship with the neighborhood deepened, that opportunity became less of a comfort to the poor and more of an outlet of expression and exchange of different cultures and diverse communities. Art and culture was becoming a bigger and more important part of the lives of immigrants within the 19th ward, and soon children caught on to the trend. These working-class children were offered instruction in all forms and levels of art. Places such as the Butler Art Gallery or the Bowen Country Club often hosted these classes, but more informal lessons would often be taught outdoors. Addams, with the help of Ellen Gates Starr, founded the Chicago Public School Art Society (CPSAS) in response to the positive reaction the art classes for children caused. The CPSAS provided public schools with reproductions of world-renowned pieces of art, hired artists to teach children how to create art, and also took the students on field trips to Chicago's many art museums.[50]

Near west side neighborhood

Polk Street opposite Hull House. Source Addams: Twenty Years at Hull House (1910), p.95
South Halsted Street opposite Hull House. Source Addams: Twenty Years at Hull House. (1910), p. 96

The Hull House neighborhood was a mix of European ethnic groups that had immigrated to Chicago around the start of the 20th century. That mix was the ground where Hull House's inner social and philanthropic elitists tested their theories and challenged the establishment. The ethnic mix is recorded by the Bethlehem-Howard Neighborhood Center: "Germans and Jews resided south of that inner core (south of Twelfth Street) ... The Greek delta formed by Harrison, Halsted Street, and Blue Island Streets served as a buffer to the Irish residing to the north and the French Canadians to the northwest."[51] Italians resided within the inner core of the Hull House Neighborhood ... from the river on the east end, on out to the western ends of what came to be known as Little Italy.[52] Greeks and Jews, along with the remnants of other immigrant groups, began their exodus from the neighborhood in the early 20th century. Only Italians continued as an intact and thriving community through the Great Depression, World War II, and well beyond the ultimate demise of Hull House proper in 1963.[53]

Hull House became America's best known settlement house. Addams used it to generate system-directed change, on the principle that to keep families safe, community and societal conditions had to be improved.[54] The neighborhood was controlled by local political bosses.

Ethics

Starr and Addams developed three "ethical principles" for social settlements: "to teach by example, to practice cooperation, and to practice social democracy, that is, egalitarian, or democratic, social relations across class lines."

Progressive Party and supported the presidential campaign of Theodore Roosevelt
.

"Addams' philosophy combined feminist sensibilities with an unwavering commitment to social improvement through cooperative efforts. Although she sympathized with feminists, socialists, and pacifists, Addams refused to be labeled. This refusal was pragmatic rather than ideological."[56]

Emphasis on children

In the Hull House Music School. Source Addams: Twenty Years at Hull House (1910), p. 383
In a Tenement House, Sick Mother and Children. Source Addams: Twenty Years at Hull House (1910), p. 164

Hull House stressed the importance of the role of children in the Americanization process of new immigrants. This philosophy also fostered the play movement and the research and service fields of leisure, youth, and human services. Addams argued in The Spirit of Youth and the City Streets (1909) that play and recreation programs are needed because cities are destroying the spirit of youth. Hull House featured multiple programs in art and drama, kindergarten classes, boys' and girls' clubs, language classes, reading groups, college extension courses, along with public baths, a gymnasium, a labor museum and playground, all within a free-speech atmosphere. They were all designed to foster democratic cooperation, collective action and downplay individualism. She helped pass the first model tenement code and the first factory laws.

Along with her colleagues from Hull House, in 1901 Jane Addams founded what would become the Juvenile Protective Association. JPA provided the first probation officers for the first Juvenile Court in the United States until this became a government function. From 1907 until the 1940s, JPA engaged in many studies examining such subjects as racism, child labor and exploitation, drug abuse and prostitution in Chicago and their effects on child development. Through the years, their mission has now become improving the social and emotional well-being and functioning of vulnerable children so they can reach their fullest potential at home, in school, and in their communities.[57]

Documenting social illnesses

Addams and her colleagues documented the communal geography of typhoid fever and reported that poor workers were bearing the brunt of the illness. She identified the political corruption and business avarice that caused the city bureaucracy to ignore health, sanitation, and building codes. Linking environmental justice and municipal reform, she eventually defeated the bosses and fostered a more equitable distribution of city services and modernized inspection practices.[58] Addams spoke of the "undoubted powers of public recreation to bring together the classes of a community in the keeping them apart."[59] Addams worked with the Chicago Board of Health and served as the first vice-president of the Playground Association of America.

Emphasis on prostitution

In 1912, Addams published A New Conscience and Ancient Evil, about prostitution. This book was extremely popular. Addams believed that prostitution was a result of kidnapping only.[60] Her book later inspired Stella Wynne Herron's 1916 short story Shoes, which Lois Weber adapted into a groundbreaking 1916 film of the same name.[61]

Feminine ideals

Addams and her colleagues originally intended Hull House as a transmission device to bring the values of the college-educated high culture to the masses, including the

Efficiency Movement, a major movement in industrial nations in the early 20th century that sought to identify and eliminate waste in the economy and society, and to develop and implement best practices.[62] However, over time, the focus changed from bringing art and culture to the neighborhood (as evidenced in the construction of the Butler Building) to responding to the needs of the community by providing childcare, educational opportunities, and large meeting spaces. Hull House became more than a proving ground for the new generation of college-educated, professional women: it also became part of the community in which it was founded, and its development reveals a shared history.[63]

A sketch of Jane Addams and Alva Belmont sitting side by side
A 1912 sketch of Addams with Alva Vanderbilt Belmont, both members of the National American Woman Suffrage Association. Addams was a vice president of the organization.[64]

Addams called on women, especially middle-class women with leisure time and energy as well as rich philanthropists, to exercise their civic duty to become involved in municipal affairs as a matter of "civic housekeeping". Addams thereby enlarged the concept of civic duty to include roles for women beyond motherhood (which involved child rearing). Women's lives revolved around "responsibility, care, and obligation", which represented the source of women's power.[65] This notion provided the foundation for the municipal or civil housekeeping role that Addams defined and gave added weight to the women's suffrage movement that Addams supported. Addams argued that women, as opposed to men, were trained in the delicate matters of human welfare and needed to build upon their traditional roles of housekeeping to be civic housekeepers. Enlarged housekeeping duties involved reform efforts regarding poisonous sewage, impure milk (which often carried tuberculosis), smoke-laden air, and unsafe factory conditions. Addams led the "garbage wars"; in 1894 she became the first woman appointed as sanitary inspector of Chicago's 19th Ward. With the help of the Hull House Women's Club, within a year over 1,000 health department violations were reported to city council and garbage collection reduced death and disease.[66]

Addams had long discussions with philosopher

efficiency were the need to extend to social and economic life the democratic structures and practices that had been limited to the political sphere, as in Addams's programmatic support of trade unions and second, their call for a new social ethic to supplant the individualist outlook as being no longer adequate in modern society.[68]

Addams's construction of womanhood involved daughterhood, sexuality, wifehood, and motherhood. In both of her autobiographical volumes, Twenty Years at Hull-House (1910) and The Second Twenty Years at Hull-House (1930), Addams's gender constructions parallel the Progressive-Era ideology she championed. In A New Conscience and an Ancient Evil (1912) she dissected the social pathology of sex slavery, prostitution and other sexual behaviors among working-class women in American industrial centers from 1890 to 1910. Addams's autobiographical persona manifests her ideology and supports her popularized public activist persona as the "Mother of Social Work", in the sense that she represents herself as a celibate matron who served the suffering immigrant masses through Hull House, as if they were her own children. Although not a mother herself, Addams became the "mother to the nation", identified with motherhood in the sense of protective care of her people.[69]

Teaching

Jane Addams, 1906, by George de Forest Brush (1855–1941), National Portrait Gallery, Smithsonian Institution

Addams kept up her heavy schedule of public lectures around the country, especially at college campuses.

Albion Small, chair of the Department of Sociology, of a graduate faculty position. She declined in order to maintain her independent role outside of academia. Her goal was to teach adults not enrolled in formal academic institutions, because of their poverty and/or lack of credentials. Furthermore, she wanted no university controls over her political activism.[72]

Addams was appointed to serve on the

American Sociological Society
, founded in 1905. She gave papers to it in 1912, 1915, and 1919. She was the most prominent woman member during her lifetime.

Relationships

Generally, Addams was close to a wide set of other women and was very good at eliciting their involvement from different classes in Hull House's programs. Nevertheless, throughout her life Addams did have romantic relationships with a few of these women, including

lesbian in contemporary terms, similar to many leading figures in the Women's International League for Peace and Freedom of the time.[74]

Her first romantic partner was

Ellen Starr, with whom she founded Hull House, who she met when both were students at Rockford Female Seminary. In 1889, the two visited Toynbee Hall together and started their settlement house project, purchasing a house in Chicago.[75]

Her second romantic partner was Mary Rozet Smith, who was wealthy and supported Addams's work at Hull House, and with whom she shared a house.[76] Historian Lilian Faderman wrote that Jane was in love and she addressed Mary as "My Ever Dear", "Darling" and "Dearest One", and concluded that they shared the intimacy of a married couple. They remained together until 1934, when Mary died of pneumonia, after 40 years together.[77] It was said that, "Mary Smith became and always remained the highest and clearest note in the music that was Jane Addams' personal life".[78] Together they owned a summer house in Bar Harbor, Maine. When apart, they would write to each other at least once a day – sometimes twice. Addams would write to Smith, "I miss you dreadfully and am yours 'til death".[79] The letters also show that the women saw themselves as a married couple: "There is reason in the habit of married folks keeping together", Addams wrote to Smith.[80]

Religion and religious motives

Addams's religious beliefs were shaped by her wide reading and life experience.[81] She saw her settlement work as part of the "social Christian" movement.[82] Addams learned about social Christianity from the co-founders of Toynbee Hall, Samuel and Henrietta Barnett. The Barnetts held a great interest in converting others to Christianity, but they believed that Christians should be more engaged with the world and, in the words of one of the leaders of the social Christian movement in England, W. H. Fremantle, "imbue all human relations with the spirit of Christ's self-renouncing love".

According to Christie and Gauvreau (2001), while the Christian settlement houses sought to Christianize, Jane Addams "had come to epitomize the force of secular humanism." Her image was, however, "reinvented" by the Christian churches.[83]

According to Joslin (2004), "The new humanism, as [Addams] interprets it comes from a secular, and not a religious, pattern of belief".[84]

According to the Jane Addams Hull-House Museum, "Some social settlements were linked to religious institutions. Others, like Hull-House [co-founded by Addams], were secular."[85]

Hilda Satt Polacheck, a former resident of Hull House, stated that Addams firmly believed in religious freedom and bringing people of all faiths into the social, secular fold of Hull House. The one exception, she notes, was the annual Christmas Party, although Addams left the religious side to the church.[86]

The Bible served Addams as both a source of inspiration for her life of service and a manual for pursuing her calling. The emphasis on following Jesus' example and actively advancing the establishment of God's Kingdom on earth is also evident in Addams's work and the Social Gospel movement.

Politics

Jane Addams [left] & Mary Rozet Smith, 1923 (Jane Addams Collection/Swarthmore College Peace Collection.)

Peace movement

Delegation to the Women's Suffrage Legislature Jane Addams (left) and Miss Elizabeth Burke of the University of Chicago, 1911

In 1898, Addams joined the Anti-Imperialist League, in opposition to the U.S. annexation of the Philippines. A staunch supporter of the Progressive Party, she nominated Theodore Roosevelt for the presidency during the Party Convention, held in Chicago in August 1912.[87] She signed up on the party platform, even though it called for building more battleships. She went on to speak and campaign extensively for Roosevelt's 1912 presidential campaign.

In January 1915, she became involved in the

University of Illinois).[89]

In her journal, Balch recorded her impression of Jane Addams (April 1915):

Jane Addams signed drawing by Manuel Rosenberg 1917

Miss Addams shines, so respectful of everyone's views, so eager to understand and sympathize, so patient of anarchy and even ego, yet always there, strong, wise and in the lead. No 'managing', no keeping dark and bringing things subtly to pass, just a radiating wisdom and power of judgement.[88]

Addams was elected president of the International Committee of Women for a Permanent Peace, established to continue the work of the Hague Congress, at a conference in 1919 in Zürich, Switzerland. The International Committee developed into the Women's International League for Peace and Freedom (WILPF).[18][90] Addams continued as president, a position that entailed frequent travel to Europe and Asia.

Louise Keilhau
– Norway

In 1917, she also became a member of the Fellowship of Reconciliation USA (American branch of the International Fellowship of Reconciliation founded in 1919) and was a member of the Fellowship Council until 1933.[91] When the US joined the war in 1917, Addams started to be strongly criticized. She faced increasingly harsh rebukes and criticism as a pacifist. Her 1915 speech on pacifism at Carnegie Hall received negative coverage by newspapers such as The New York Times, which branded her as unpatriotic.[92][93] Later, during her travels, she spent time meeting with a wide variety of diplomats and civic leaders and reiterating her Victorian belief in women's special mission to preserve peace. Recognition of these efforts came with the award of the Nobel Peace Prize to Addams in 1931.[94] As the first U.S. woman to win the prize, Addams was applauded for her "expression of an essentially American democracy."[95] She donated her share of the prize money to the Women's International League for Peace and Freedom.[18]

Pacifism

Addams was a major synthesizing figure in the domestic and international peace movements, serving as both a figurehead and leading theoretician; she was influenced especially by Russian novelist Leo Tolstoy and by the pragmatism of philosophers John Dewey and George Herbert Mead.[96] Her books, particularly Newer Ideals of Peace and Peace and Bread in Time of War, and her peace activism informed early feminist theories and perspectives on peace and war.[97] She envisioned democracy, social justice and peace as mutually reinforcing; they all had to advance together to achieve any one. Addams became an anti-war activist from 1899, as part of the anti-imperialist movement that followed the Spanish–American War. Her book Newer Ideals of Peace[98] (1907) reshaped the peace movement worldwide to include ideals of social justice. She recruited social justice reformers like Alice Hamilton, Lillian Wald, Florence Kelley, and Emily Greene Balch to join her in the new international women's peace movement after 1914. Addams's work came to fruition after World War I, when major institutional bodies began to link peace with social justice and probe the underlying causes of war and conflict.[99]

In 1899 and 1907, world leaders sought peace by convening an innovative and influential peace conference at The Hague. These conferences produced Hague Conventions of 1899 and 1907. A 1914 conference was canceled due to World War I. The void was filled by an unofficial conference convened by Women at the Hague. At the time, both the US and The Netherlands were neutral. Jane Addams chaired this pathbreaking International Congress of Women at the Hague, which included almost 1,200 participants from 12 warring and neutral countries.[100] Their goal was to develop a framework to end the violence of war. Both national and international political systems excluded women's voices. The women delegates argued that the exclusion of women from policy discourse and decisions around war and peace resulted in flawed policy. The delegates adopted a series of resolutions addressing these problems and called for extending the franchise and women's meaningful inclusion in formal international peace processes at war's end.[101][102] Following the conference, Addams and a congressional delegation traveled throughout Europe meeting with leaders, citizen groups, and wounded soldiers from both sides. Her leadership during the conference and her travels to the capitals of the war-torn regions were cited in nominations for the Nobel Peace Prize.[103]

Addams was opposed to U.S.

poison gas and outlaw war. After 1920, however, she was widely regarded as the greatest woman of the Progressive Era.[108] In 1931, the award of the Nobel Peace prize earned her near-unanimous acclaim.[109]

Philosophy and "peaceweaving"

Jane Addams was also a philosopher of peace.[110][111][112] Peace theorists often distinguish between negative and positive peace.[113][114][115][116] Negative peace deals with the absence of violence or war. Positive peace is more complicated. It deals with the kind of society we aspire to, and can take into account concepts like justice, cooperation, the quality of relationships, freedom, order and harmony. Jane Addams's philosophy of peace is a type of positive peace. Patricia Shields and Joseph Soeters (2017) have summarized her ideas of peace using the term Peaceweaving.[117] They use weaving as a metaphor because it denotes connection. Fibers come together to form a cloth, which is both flexible and strong. Further, weaving is an activity in which men and women have historically engaged. Addams's peaceweaving is a process which builds "the fabric of peace by emphasizing relationships. Peaceweaving builds these relationships by working on practical problems, engaging people widely with sympathetic understanding while recognizing that progress is measured by the welfare of the vulnerable" [118]

Eugenics

Addams supported eugenics and was vice president of the American Social Hygiene Association, which advocated eugenics in an effort to improve the social 'hygiene' of American society.

social ills
':

Certainly allied to this new understanding of child life and a part of the same movement is the new science of eugenics with its recently appointed university professors. Its organized societies publish an ever-increasing mass of information as to that which constitutes the inheritance of well-born children. When this new science makes clear to the public that those diseases which are a direct outcome of the social evil are clearly responsible for race deterioration, effective indignation may at last be aroused, both against preventable infant mortality for which these diseases are responsible, and against the ghastly fact that the survivors among these afflicted children infect their contemporaries and hand on the evil heritage to another generation.

[121][122]

Prohibition

While "no record is available of any speech she ever made on behalf of the eighteenth amendment",[123] she nonetheless supported prohibition on the basis that alcohol "was of course a leading lure and a necessary element in houses of prostitution, both from a financial and a social standpoint." She repeated the claim that "professional houses of prostitution could not sustain themselves without the 'vehicle of alcohol.'"[124]

Death

Jane Addams Burial Site in Cedarville, Illinois.

While Addams was often troubled by health problems in her youth and throughout her life, her health began to take a more serious decline after she suffered a heart attack in 1926.[125]

She died on May 21, 1935, at the age of 74, in Chicago and is buried in her hometown of Cedarville, Illinois.[125]

Adult life and legacy

Addams is honored in the 'Famous Americans Series', postal Issues of 1940
A wall-mounted quote by Jane Addams in The American Adventure (Epcot) in the World Showcase pavilion of Walt Disney World's Epcot
Addams in 1914

Jane Addams is buried at Cedarville Cemetery, Cedarville, Illinois.[126]

Hull House and the Peace Movement are widely recognized as the key tangible pillars of Addams's legacy. While her life focused on the development of individuals, her ideas continue to influence social, political and economic reform in the United States, as well as internationally. Addams and Starr's creation of the settlement house, Hull House, impacted the community, immigrant residents, and social work.

Willard Motley, a resident artist of Hull House, extracting from Addams' central theory on symbolic interactionism, used the neighborhood and its people to write his 1948 best seller, Knock on Any Door.[127][128] His novel later became a well known court-room film in 1949. This book and film brought attention to how a resident lived an everyday life inside a settlement house and his relationship with Jane Addams.

Addams's role as reformer enabled her to petition the establishment at and alter the social and physical geography of her Chicago neighborhood. Although contemporary academic sociologists defined her engagement as "social work", Addams's efforts differed significantly from activities typically labeled as "social work" during that time period. Before Addams's powerful influence on the profession, social work was largely informed by a "friendly visitor" model in which typically wealthy women of high public stature visited impoverished individuals and, through systematic assessment and intervention, aimed to improve the lives of the poor. Addams rejected the friendly visitor model in favor of a model of social reform/social theory-building, thereby introducing the now-central tenets of social justice and reform to the field of social work.[129]

Addams worked with other reform groups toward goals including the first

NAACP
. Among the projects that the members of Hull House opened were the Immigrants' Protective League, the Juvenile Protective Association, the first juvenile court in the United States, and a juvenile psychopathic clinic.

Addams's influential writings and speeches, on behalf of the formation of the League of Nations and as a peace advocate, influenced the later shape of the United Nations.

Jane Addams also sponsored the work of

Theater Games
.

The main legacy left by Jane Addams includes her involvement in the creation of the Hull House, impacting communities and the whole social structure, reaching out to colleges and universities in hopes of bettering the educational system, and passing on her knowledge to others through speeches and books. She paved the way for women by publishing several books and co-winning the Nobel Peace Prize in 1931 with Starr.

The Jane Addams Papers Project, originally housed at Smith College, was relocated to Ramapo College in 2015. This growing digital archive actively engages students and the world with the work and correspondence of Jane Addams.[130]

The Addams neighborhood and elementary school in Long Beach, California are named for her.[131]

Sociology

Steps to Hull House. Source Addams: Twenty Years at Hull House (1910), p. 447

Jane Addams was intimately involved with the founding of sociology as a field in the United States.

1910 Garment Workers' Strike
. This strike in particular bent thoughts of protests because it dealt with women workers, ethnicity, and working conditions. All of these subjects were key items that Addams wanted to see in society.

Entrance to Hull House Courtyard. Source Addams: Twenty Years at Hull House (1910), p. 426

The University of Chicago Sociology department was established in 1892, three years after Hull House was established (1889). Members of Hull House welcomed the first group of professors, who soon were "intimately involved with Hull House" and assiduously engaged with applied social reform and philanthropy".

Albion Small, chair of the Chicago Department of Sociology and founder of the American Journal of Sociology, called for a sociology that was active "in the work of perfecting and applying plans and devices for social improvement and amelioration", which took place in the "vast sociological laboratory" that was 19th-century Chicago.[144] Although untenured, women residents of Hull House taught classes in the Chicago Sociology Department. During and after World War I, the focus of the Chicago Sociology Department shifted away from social activism toward a more positivist orientation. Social activism was also associated with Communism and a "weaker" woman's work orientation. In response to this change, women sociologists in the department "were moved inmasse out of sociology and into social work" in 1920.[145] The contributions of Jane Addams and other Hull House residents were buried in history.[146]

Mary Jo Deegan, in her 1988 book Jane Addams and the Men of the Chicago School, 1892–1918 was the first person to recover Addams' influence on sociology.[147] Deegan's work has led to recognition of Addams's place in sociology. In a 2001 address, for example, Joe Feagin, then president of the American Sociology Association, identified Addams as a "key founder" and he called for sociology to again claim its activist roots and commitment to social justice.[148]

Remembrances

On December 10, 2007, Illinois celebrated the first annual Jane Addams Day.[149][150] Jane Addams Day was initiated by a dedicated school teacher from Dongola, Illinois, assisted by the Illinois Division of the American Association of University Women (AAUW).[151] Chicago activist Jan Lisa Huttner traveled throughout Illinois as Director of International Relations for AAUW-Illinois to help publicize the date, and later gave annual presentations about Jane Addams Day in costume as Jane Addams. In 2010, Huttner appeared as Jane Addams at a 150th Birthday Party sponsored by Rockford University (Jane Addams' alma mater), and in 2011, she appeared as Jane Addams at an event sponsored by the Chicago Park District.[152]

There is a Jane Addams Memorial Park located near

University of Illinois at Chicago in 1963, or relocated. The Hull residence itself and a related building are preserved as a museum and monument to Jane Addams.[156]

The

The Bronx, NY.[159] Jane Addams House is a residence hall built in 1936 at Connecticut College
.

In 1973, Jane Addams was inducted into the

Equality Forum as one of their 31 Icons of the 2015 LGBT History Month.[167]

Works by Jane Addams

Books

Collaborative Works

  • Women at The Hague: The International Congress of Women, with Alice Hamilton and Emily Greene Balch, Macmillan Company 1915.[1]

See also

References

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  9. ^ Maurice Hamington, "Jane Addams" in Stanford Encyclopedia of Philosophy (2010) portrays her as a radical pragmatist and the first woman "public philosopher" in United States history.
  10. ^ John M. Murrin, Paul E. Johnson, and James M. McPherson, Liberty, Equality, Power (2008) p. 538; Eyal J. Naveh, Crown of Thorns (1992) p. 122
  11. ^ Jane Addams, "Utilization of Women in City Government," Chapter 7 Newer Ideals of Peace (1907) pp. 180–208.
  12. ^ "Jane Addams on Women in Government". sageamericanhistory.net. Retrieved November 3, 2023.
  13. ^ a b c Caves, R. W. (2004). Encyclopedia of the City. Routledge. p. 8.
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  19. ^ "Jane Addams and Hull-House". Her childhood: DeVry University. 2001. p. 1.
  20. ^ Knight, Louise W. Citizen. pp. 36–37.
  21. ^ a b Knight, Louise W. Citizen. pp. 24, 45.
  22. ^ Knight, Louise W. Citizen. pp. 30–32, 424n64.
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  52. ^ "Juvenile Protective Association :: About". JPA. Retrieved September 30, 2016.
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  55. ^ Victoria Bissell Brown. "Sex and the City: Jane Addams Confronts Modernity". Women in America Lecture: Dr. Victoria Brown, Simpson College, Indianola, Indiana, March 5, 2014.
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  66. ^ Addams is listed as lecturer in the Extension Division of the University of Chicago for several years (e.g. 1902, 1909, 1912). For a copy of the syllabus of one of her courses, see "Survivals and Intimations in Social Ethics," Ely Papers, Wisconsin State Historical Society, 1900. Farrell noted the syllabus of another course in his footnotes; see Beloved Lady, p.83. This was titled "A Syllabus of a Course of Twelve Lectures, Democracy and Social Ethics."
  67. ^ Deegan, Jane Addams and the men of the Chicago school p. 28.
  68. ^ FitzPatrick, Lauren (December 30, 2020). "Who is your Chicago public school named for?". Chicago Sun-Times. Retrieved March 19, 2023.
  69. ^ Faderman, Lilian (June 8, 2000). To Believe in Women: What Lesbians Have Done For America – A History. Mariner Books. p. 155.Link to reference
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  71. ^ Sarah, Holmes (2000). Who's Who in Gay and Lesbian History. London.{{cite book}}: CS1 maint: location missing publisher (link)
  72. ^ Faderman, Lilian (June 8, 2000). To Believe in Women: What Lesbians Have Done For America – A History. Mariner Books. p. 132.
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  74. ^ Loerzel, Robert (June 2008). "Friends—With Benefits?". Chicago Magazine. Retrieved March 29, 2009.
  75. ^ Roger Streitmatter, Outlaw Marriages: The hidden histories of 15 extraordinary same sex couples, Beacon Press, 2012
  76. ^ Curti, Merle. "JANE ADDAMS ON HUMAN NATURE." Journal of the History of Ideas 22, no. 2 (April 1961): 240–253. Historical Abstracts, EBSCOhost (accessed July 2, 2010).
  77. ^ Knight (2005) p. 174
  78. ^ Christie, C., Gauvreau, M. (2001). A Full-Orbed Christianity: The Protestant Churches and Social Welfare in Canada, 1900–1940. McGill-Queen's Press – MQUP, January 19, 2001, p. 107.
  79. ^ Joslin, K. (2004). Jane Addams, a writer's life. Illinois: University of Illinois press p. 170
  80. ^ "Jane Addams Hull-House Museum". Retrieved November 29, 2014.
  81. ^ Hilda Satt Polacheck. "Notes on Jane Addams". Box 3 Folder 25. Hilda Satt Polacheck Papers. Archival Library, University of Illinois at Chicago.
  82. ^ Gustafson, Melanie (2001). Women and the Republican Party, 1854–1924. University of Illinois Press.
  83. ^ a b "Woman's Peace Party". Spartacus-Educational.com. Archived from the original on July 27, 2009. Retrieved February 27, 2019.
  84. ^ UI Press|Jane Addams, Emily G. Balch, and Alice Hamilton|Women at The Hague: The International Congress of Women and Its Results
  85. ^ "Women's International League for Peace and Freedom". WILPF. Archived from the original on May 15, 2009. Retrieved April 27, 2010.
  86. ^ Vera Brittain (1964), The Rebel Passion, London: George Allen & Unwin ltd, p. 111
  87. ^ Sherry R. Shepler; Anne F. Martina (1999). ""The revolt against war"; Jane Addams' rhetorical challenge to the patriarchy". Communication Quarterly. 47 (2).
  88. ^ "AN INSULT TO WAR.; Miss Addams Would Strip the Dead of Honor and Courage" (PDF). The New York Times. July 13, 1915.
  89. ^ "Nobel Peace 1931". Nobelprize.org. Retrieved April 27, 2010.
  90. ^ "Jane Addams (Stanford Encyclopedia of Philosophy)". Plato Stanford. Retrieved April 27, 2010.
  91. ^ Maurice Hamington, "Jane Addams," Stanford Encyclopedia of Philosophy (2007)
  92. ^ Addams, Jane (1907). Newer Ideals of Peace. New York: The Macmillan Company. Via Books.Google.com.
  93. ^ Alonzo (2003)
  94. ^ Addams, J., Balch, E. G., & Hamilton, A. (2003). Women at The Hague: The international congress of women and its results. Champaign, IL: University of Illinois Press. (Original work published 1915)
  95. ^ Deegan, M. J. (2003). Introduction. In J. Addams, E. G. Balch & A. Hamilton (Eds.), Women at the Hague: the international congress of women and its results. Champaign, IL: University of Illinois Press. pp. 12–15 (Original work published 1915)
  96. ^ "The Nobel Peace Prize 1931". NobelPrize.org. Retrieved September 6, 2022.
  97. ^ Allen F. Davis, American Heroine: The Life and Legend of Jane Addams (New York, 1973) pp. 141–142[ISBN missing]
  98. ^ "New York Times Reporter, Chris Hedges was Booed off the Stage and had his Microphone Cut Twice as he Delivered a Graduation Speech on War and Empire at Rockford College in Illinois". Democracy Now!.
  99. ^ Villard, Oswald Garrison. Some Newspapers and Newspaper-Men, (New York: Knopf, 1923) pp. 9–10. ,
  100. ^ Bailey, Kennedy, and Cohen. The American Pageant. Vol. II: Since 1865. 11th Ed. Houghton Mifflin, 1998. p. 574.
  101. ^ Allison. Sobek, "How Did the Women's International League for Peace and Freedom Campaign against Chemical Warfare, 1915–1930?" Women And Social Movements In The United States, 1600–2000 2001 5(0).
  102. ^ Louise W. Knight, Citizen: Jane Addams and the Struggle for Democracy, p. 405
  103. ^ Addams, Jane, (1907). Newer Ideals of Peace New York: Macmillan.
  104. ^ Addams, Jane, (1922). Peace and Bread in Time of War New York: Macmillan
  105. ^ Galtung, J. (1969) Violence, peace and peace research. Journal of Peace Research, 6, 167–191
  106. ^ Gleditsch, N. P., Nordkvelle, J., & Strand, H. (2014). Peace research – just the study of war? Journal of Peace Research, 51(2), 145–158.
  107. ^ Diehl, Paul, (2016), Thinking about Peace: Negative Terns Versus Positive Outcomes, Strategic Studies Quarterly Spring pp. 3–9
  108. ^ Shields, Patricia. (2017). Limits of Negative Peace, Faces of Positive Peace, Parameters Vol. 47 No. 3 pp. 5–12.
  109. American Review of Public Administration
    Vol. 47 No. 3. pp. 323–339.
  110. American Review of Public Administration
    Vol. 47 No. 3. p. 331.
  111. ^ Haller, M. H. (1963). Eugenics: Hereditarian attitudes in American thought. New Brunswick, NJ: Rutgers University Press
  112. ^ Addams, Jane. A New Conscience and an Ancient Evil. pp 60–61
  113. ^ Addams, Jane. "A New Conscience and an Ancient Evil".
  114. .
  115. ^ Addams, Jane. "A Decade of Prohibition", The Survey, October 1, 1929, p. 6.
  116. ^ a b "Jane Addams". Biography. April 16, 2021. Retrieved April 18, 2022.
  117. ^ Wilson, Scott. Resting Places: The Burial Sites of More Than 14,000 Famous Persons, 3d ed.: 2 (Kindle Locations 498–499). McFarland & Company, Inc., Publishers. Kindle Edition.
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  120. ^ "U-M-SSW: Ongoing Magazine". Ssw.umich.edu. Retrieved April 27, 2010.
  121. ^ "Addams Elementary School in Long Beach named after 19th century reformer Jane Addams". Press Telegram. January 27, 2014. Retrieved November 3, 2023.
  122. ^ Gross, M. (2009). Collaborative Experiments: Jane Addams, Hull House and Experimental Social Work. Social Science Information, 48 (1), 81–95.
  123. ^
  124. ^ Shields, P. (2017) Jane Addams: Progressive Pioneer of Peace, Philosophy, Sociology, Social Work and Public Administration. Springer
  125. ^ Deegan, M. J. (2013). Jane Addams, the Hull-House School of Sociology, and Social Justice. Humanity & Society, 37 (3), 248–258.
  126. ^ Addams, J. (1896). A Belated Industry. American Journal of Sociology, 1 (5), 536–550.
  127. ^ Addams, J. (1899). Trade Unions and Public Duty. American Journal of Sociology, 4 (4), 448–462.
  128. ^ Addams, J. (1905). Problems of Municipal Administration. American Journal of Sociology, 10 (4), 425–444.
  129. ^ Addams, J. (1912). Recreation as a Public Function in Urban Communities. American Journal of Sociology, 17 (5), 615–619.
  130. ^ Addams, J. (1914). A Modern Devil Baby. American Journal of Sociology, 20 (1), 117–118.
  131. ^ Trevino, A. J. (2012). The Challenge of Service Sociology. Social Problems, 59 (1), p. 3.
  132. ^ Small, A. (1896). Scholarship and Social Agitation. American Journal of Sociology, 1 (5), 581.
  133. ^ Deegan, Jane Addams and the Men of Chicago School p. 309.
  134. ^ Shields, P (2017). Jane Addams: Progressive Pioneer of Peace, Philosophy, Sociology, Social Work and Public Administration. Springer.
  135. . Other influential sociologists credited with recovering Addams influence include Grant, L., Stalp, M., & Ward, K. (2002). Women's Sociological Research and Writing in the AJS in the Pre-World WarII Era. The American Sociologist, 69–91. Davis, J. (1994). What's Wrong with Sociology? Sociological Forum, 9 (2), 179–197.
  136. ^ Feagin, J. (2001). Social Justice and Sociology: Agendas for the Twenty-First Century. American Sociological Review, 66, p. 7
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  146. ^ "Jane Addams Business Career Center". Cmsdnet.net. Archived from the original on April 19, 2010. Retrieved April 27, 2010.
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  155. ^ Malcolm Lazin (August 20, 2015). "Op-ed: Here Are the 31 Icons of 2015's Gay History Month". Advocate.com. Retrieved August 21, 2015.

Further reading

Archival resources

Biographies

Specialty studies

Primary sources

  • Addams, Jane. "A Belated Industry" The American Journal of Sociology Vol. 1, No. 5 (Mar. 1896), pp. 536–550 in JSTOR
  • Addams, Jane. The subjective value of a social settlement (1892) online
  • Addams, Jane, ed. Hull-House Maps and Papers: A Presentation of Nationalities and Wages in a Congested District of Chicago, Together with Comments and Essays on Problems Growing Out of the Social Conditions (1896; reprint 2007) excerpts and online search from amazon.com full text
  • Kelley, Florence. "Hull House" The New England Magazine. Volume 24, Issue 5. (July 1898) pp. 550–566 online at MOA
  • Addams, Jane. "Ethical Survivals in Municipal Corruption", International Journal of Ethics Vol. 8, No. 3 (Apr. 1898), pp. 273–291 in JSTOR
  • Addams, Jane. "Trades Unions and Public Duty", The American Journal of Sociology Vol. 4, No. 4 (Jan. 1899), pp. 448–462 in JSTOR
  • Addams, Jane. "The Subtle Problems of Charity", The Atlantic Monthly. Volume 83, Issue 496 (February 1899) pp. 163–179 online at MOA
  • Addams, Jane. Democracy and Social Ethics (1902) online at Internet Archive online at Harvard Library
    • 23 editions published between 1902 and 2006 in English and held by 1,570 libraries worldwide
  • Addams, Jane. Child labor 1905 Harvard Library online
  • Addams, Jane. "Problems of Municipal Administration", The American Journal of Sociology Vol. 10, No. 4 (Jan. 1905), pp. 425–444 JSTOR
  • Addams, Jane. "Child Labor Legislation – A Requisite for Industrial Efficiency", Annals of the American Academy of Political and Social Science Vol. 25, Child Labor (May 1905), pp. 128–136 in JSTOR
  • Addams, Jane. The operation of the Illinois child labor law, (1906) online at Harvard Library
  • Addams, Jane. Newer Ideals of Peace (1906) online at Internet Archive
    • 13 editions published between 1906 and 2007 in English and held by 686 libraries worldwide
  • Addams, Jane. National protection for children 1907 online at Harvard Library
  • Addams, Jane. The Spirit of Youth and the City Streets (1909) online at books.google.com, online at Harvard Library
    • 16 editions published between 1909 and 1972 in English and held by 1,094 libraries worldwide
  • Addams, Jane. Twenty Years at Hull-House: With Autobiographical Notes, 1910 online at A Celebration of Women Writers online at Harvard Library
    • 72 editions published between 1910 and 2007 in English and held by 3,250 libraries worldwide
  • Addams, Jane. A new conscience and an ancient evil (1912) online at Harvard Library
    • 14 editions published between 1912 and 2003 in English and held by 912 libraries worldwide
  • Addams, Jane; Balch, Emily Greene; and Hamilton, Alice. Women at the Hague: The International Congress of Women and Its Results. (1915) reprint ed by Harriet Hyman Alonso, (2003). 91 pp. online at Harvard Library
  • Addams, Jane. The Long Road of Woman's Memory (1916) online at Internet Archive online at Harvard Library, also reprint U. of Illinois Press, 2002. 84 pp.
  • Addams, Jane. Peace and Bread in Time of War 1922 online edition, online at Harvard Library
    • 12 editions published between 1922 and 2002 in English and held by 835 libraries worldwide
  • Addams, Jane. My Friend, Julia Lathrop. (1935; reprint U. of Illinois Press, 2004) 166 pp.
  • Addams, Jane. Jane Addams: A Centennial Reader (1960) online edition
  • Bryan, Mary Lynn McCree, Barbara Bair, and Maree De Angury. eds., The Selected Papers of Jane Addams Volume 1: Preparing to Lead, 1860–1881. University of Illinois Press, 2002. online excerpt and text search
  • Elshtain, Jean B. ed. The Jane Addams Reader (2002), 488pp
  • Lasch, Christopher, ed. (1965). The Social Thought of Jane Addams.

External links

Digital collections

Physical collections

Biographical information

Hull House links

Scholarship and analysis

Other links