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Betting the Farm: the First Foreclosure Crisis

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Betting the Farm: the First Foreclosure Crisis AUTUMN 2014 CT73SA CT73 c^= Lust Ekv/lll Lost Photographs _^^_^^ Betting the Farm: The First Foreclosure Crisis BOOK EXCERPr Experience it for yourself: gettoknowwisconsin.org ^M^^ Wisconsin Historic Sites and Museums Old World Wisconsin—Eagle Black Point Estate—Lake Geneva Circus World—Baraboo Pendarvis—Mineral Point Wade House—Greenbush !Stonefield— Cassville Wm Villa Louis—Prairie du Chien H. H. Bennett Studio—Wisconsin Dells WISCONSIN Madeline Island Museum—La Pointe First Capitol—Belmont HISTORICAL Wisconsin Historical Museum—Madison Reed School—Neillsville SOCIETY Remember —Society members receive discounted admission. WISCONSIN MAGAZINE OF HISTORY WISCONSIN HISTORICAL SOCIETY Director, Wisconsin Historical Society Press Kathryn L. Borkowski Editor Jane M. de Broux Managing Editor Diane T. Drexler Research and Editorial Assistants Colleen Harryman, John Nondorf, Andrew White, John Zimm Design Barry Roal Carlsen, University Marketing THE WISCONSIN MAGAZINE OF HISTORY (ISSN 0043-6534), published quarterly, is a benefit of membership in the Wisconsin Historical Society. Full membership levels start at $45 for individuals and $65 for 2 Free Love in Victorian Wisconsin institutions. To join or for more information, visit our website at The Radical Life of Juliet Severance wisconsinhistory.org/membership or contact the Membership Office at 888-748-7479 or e-mail [email protected]. by Erikajanik The Wisconsin Magazine of History has been published quarterly since 1917 by the Wisconsin Historical Society. Copyright© 2014 by the State Historical Society of Wisconsin. 16 "Give 'em Hell, Dan!" ISSN 0043-6534 (print) How Daniel Webster Hoan Changed ISSN 1943-7366 (online) Wisconsin Politics For permission to reuse text from the Wisconsin Magazine of by Michael E. Stevens History, (ISSN 0043-6534), please access www.copyright.com or contact the Copyright Clearance Center, Inc. (CCC), 222 Rosewood Drive, Danvers, MA, 01923, 978-750-8400. CCC is a not-for-profit 28 Exposed! organization that provides licenses and registration for a variety of users. Harley-Davidson's Lost Photographs. For permission to reuse photographs from the Wisconsin Magazine 1915-1916 of History identified with WHi or WHS contact: Visual Materials by Amy Gnadt Archivist, 816 State Street, Madison, Wl, 53706 or [email protected]. Wisconsin Magazine of History welcomes the submission of articles 38 Betting the Farm and image essays. Contributor guidelines can be found on the Wisconsin Historical Societywebsiteatwww.wisconsinhistory.org/ Western Railroads, Eastern Money, wmh/contribute.asp. The Wisconsin Historical Society does not the Home League, and the First assume responsibility for statements made by contributors. Foreclosure Crisis Contact Us: by Timothy J. Riddiough and Editorial: 608-264-6549 [email protected] Howard E. Thompson Membership/Change of Address: 608-264-6543 [email protected] 50 BOOK EXCERPT Reference Desk/Archives: 608-264-6460 [email protected] Seventh Generation Earth Ethics Mail: 816 State Street, Madison, Wl 53706 Native Voices of Wisconsin Periodicals postage paid at Madison, Wl 53706-1417. by Patty Loew Back issues, if available, are $8.95 plus postage from the Wisconsin Historical Museum store. Call toll-free: 888-999-1669. Microfilmed copies are available through UMI Periodicals 54 Letters in Microfilm, part of National Archive Publishing, 300 N. Zeeb Road, Ann Arbor, Ml 48106, www.napubco.com. 56 Curio On the front cover: This photograph is one of a series of Harley-Davidson's racing duo taken from the back of a moving flatbed truck—a difficult task to accomplish while handling fragile glass plates. COURTESY OF THE HARLEY-DAVIDSON MUSEUM VOLUME 98, NUMBER 1 / AUTUMN 2014 WISCONSIN MAGAZINE OF HISTORY n the summer of 1883, Spiritualists from around the women's rights to large audiences of men and women.6 Sever­ country gathered for their tenth annual camp meeting ance spent her life constantly on the move, practicing medi­ about ninety miles west of Boston in Lake Pleasant, Massa­ cine, writing, and lecturing on issues of equality, individual chusetts. The attendees, both the zealous and the skeptical, choice, and the state's authority to legislate the most intimate came not only to witness Spiritualist mediums delivering of human relationships—marriage.' messages from loved ones from beyond the grave, but also Severance developed her feminist consciousness early. Ito hear lectures on women's equality and dress reform, labor Born in DeRuyter, New York, on July 1, 1833, Juliet Worth issues, the necessity of an absolute separation of church and state, grew up the thirteenth child in a Quaker family of seventeen and, most shockingly of all, free love. Even among the generally to Walter Worth and his second wife, Catherine. Juliet spent reform-minded Spiritualists, these topics ignited fierce debate her early years on a dairy farm in an upstate area crawling and controversy. A few speakers espoused views so radical that with abolitionists, health reformers, temperance advocates, they threatened to split the movement.1 and mesmerists, as well as Millerites, Quakers, Seventh Day One of those was Wisconsin's own Juliet Hall Worth Baptists, Spiritualists, and other religious sects that emerged Stillman Severance. Controversy seemed to follow her wher­ from the fervor of the Second Great Awakening. Women's ever she went. Her forthright language and views on religion, rights advocate Lucretia Mott, who would address the Seneca women's rights, and most especially marriage frequently Falls women's rights convention in 1848, was a distant cousin led newspapers and magazines to criticize her. Just six years of Severance's father. Raised in this environment, Severance's earlier, Severance had been denied her speaking slot at the later reformist zeal seems hardly surprising.8 annual Spiritualist camp at Lake Pleasant. Rather than accept Ill health delayed her entry into formal schooling but had her removal from the official program, she decamped to a little effect on her intellectual curiosity. Severance learned to nearby pine grove and spoke to hundreds of eager listeners weave, spin, and to make butter and cheese to support her farm from atop "a large express wagon."2 family. That her work and that of her mother and sisters went Her 1883 address was no less provocative. "I have no uncompensated and largely unacknowledged left a lasting patience at this state of the discussion of Woman suffrage to impression that she returned to time and again in her writing stop to listen to the stale platitudes and senseless objections as an adult. She observed that a woman's work allowed her raised against a movement so evidentlyjust," railed Severance. husband to prosper and to earn "some reward for his labor" "We have laws now which make woman man's slave, owned while his wife who "works more hours than he does owns by him, soul and body, and 'wives submit yourselves unto your nothing, not even herself"9 The success of the farm depended husbands in all things' has been dinned into the ears of woman on the farmer's wife as much if not more than the farmer who. until she has failed to learn the diviner lesson, 'obey the princi­ Severance speculated, likely could not run his farm without ples of your own soul.'"3 For Severance, the question was very her. Worse still, women had no opportunities to exercise their simple: "Shall mutual love (as is proposed by Free-lovers) or minds, confined to an endless "domestic drudgery" that kept selfish lust (as it exists to-day in and out of legal marriage) be them from reading, debating, and attending lectures. To the basis of the relations of the sexes?" she asked rhetorically. Severance, women's lives looked remarkably similar to the "If you reply mutual love should be the basis, then you are a chattel slavery her Quaker family vigorously opposed.10 Free-lover. If you reply it should be lust, you are in sympathy Finally healthy enough for school, Severance entered the with the present laws and customs of society in which purity of DeRuyter Seminary in 1846. Like many other young people life for woman becomes an impossibility"4 Severance used her of her time, Severance soon had a religious conversion expe­ speech to argue that traditional marriage oppressed women rience. It led her to abandon the Quaker faith of her child­ and threatened their moral, medical, and spiritual well-being. hood for the Seventh Day Baptists, a denomination with She advanced a radical viewpoint that called for the abso­ strong reformist impulses that expected its adherents to work lute right of every individual to live as his or her "reason and toward bringing about a more perfect world. Severance, fired conscience shall decide" in all areas of life, but particularly in by reform, took up abolition, temperance, and woman's rights sexual relationships.5 as a teenager, becoming an able and persuasive speaker as Called the "Woodhull of Wisconsin" for her kinship with she taught during summers and gave speeches to classmates notorious free-lover Victoria Woodhull, Severance's extreme during school terms.11 views pushed her to the far fringes of reform and off the pages With the sickness that had attended her childhood never of most accounts of the nineteenth-century women's move­ far from her mind, Severance explored a variety of healing ment. But her exclusion does not reflect the contemporary options and cures. She lived in a time rich with medical theo­ impact of her message nor her prominent role in bringing ries and methods that challenged the prevailing therapeutics— Portrait of Juliet Severance, undated. Severance's forthright language and views on religion, women's rights, and most especially marriage, drew controversy wherever she went. AUTUMN 2014 WISCONSIN MAGAZINE OF HISTORY •^iaK-HTtr THE The American Spiritualist masthead, July 6,1872 bleeding, purging, and sweating—of mainstream medicine. Therapeutic College in New York City.
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