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John Lovejoy Elliott and the Social Settlement Movement
Published online by Cambridge University Press: 30 July 2009
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During the Progressive Era, American social settlements played a critical role in helping immigrants adjust to a new life that was puzzling, difficult, and often grueling. Settlements offered immigrants medical help, language classes, art and music lessons, day-care services — and sometimes a place where they could learn to be community leaders. Most often, it is the inspiring work of women reformers that one thinks of in connection with the important work of social settlements. Yet among the many prominent women, several men in the settlement movement were influential and extraordinary in their own right. John Lovejoy Elliott, founder and head worker of the Hudson Guild in New York City, was a prime example.
Although Elliott held such impressive posts as President of the Board of Directors of the National Federation of Settlements (from 1919 to 1923) and was described by one of his contemporaries as “one of the great social workers and spiritual leaders of our time…. a kind of lay saint,” historically Elliott's work has been overshadowed by that of his more famous female counterparts. Yet one could argue that it is Elliott who created and put into practice a settlement house that best addressed the needs of immigrants and most helped the immigrant underclass achieve some independence and political power.
Although John Lovejoy Elliott had a single focus (helping immigrants), female settlement head workers, such as Jane Addams, often pursued a dual goal. They were concerned about helping immigrants, but also were intent on giving college-educated, middle-class or upper-class young American women something to do with their lives. “We have in America,” wrote Addams, “a fast growing number of cultivated young people who have no recognized outlet for their active abilities.”
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References
1. Jane Addams, Lillian Wald, Mary Simkovitch, and Florence Kelley are a few of the most prominent women in the settlement movement. See, for example, Addams, Jane, Twenty Years at Hull House (1910; rept. New York: Signet, 1960)Google Scholar; Wald, Lillian D., The House on Henry Street (New York: Henry Holt, 1915)Google Scholar; Simkovitch, Mary Kingsbury, Neighborhood: My Story of Greenwich House (New York: W. W. Norton, 1938)Google Scholar; and Sklar, Kathryn Kish, Florence Kelley and the Nation's Work (New Haven: Yale University Press, 1995)Google Scholar.
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3. There are a few secondary works on John Lovejoy Elliott, but not many. The only biography of Elliott has been written Hohoff, Tay: A Ministry to Man: The Life of John Lovejoy Elliott (New York: Harper, 1959)Google Scholar; a chapter on Elliott can be found in Berson, Robin Kadison's Marching to a Different Drummer: Unrecognized Heroes of American History (Westport, Conn.: Greenwood, 1994)Google Scholar; Howard B. Radest has a chapter on Elliott, in Toward Common Ground: The History of the Ethical Societies in the United States (New York: Fieldston, 1969)Google Scholar; and short but useful references are made to John Lovejoy Elliott in two histories of social settlements: Mina, Carson, Settlement Folk: Social Thought and the American Settlement Movement, 1886–1930 (Chicago: University of Chicago Press, 1990)Google Scholar; and Trolander, Judith Ann, Professionalism and Social Change: From the Settlement Movement to Neighborhood Centers, 1886 to the Present (New York: Columbia University Press, 1987)Google Scholar. Both Carson and Trolander note the distinction between Elliott's guild concept and the average settlement.
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