The Rev. Joseph Tuckerman. |
With all due respect, Jane Adams,
move over. Adams, the legendary founder of Hull House in Chicago is popularly
credited as the original American social worker. That was never
quite true, although she did help
make it a profession. Nor did she
quite invent the settlement house concept for serving the
needs of immigrants, although Hull House certainly set the standard.
Decades earlier a Unitarian minister was doing similar work in the slums of Boston.
Although nearly forgotten
today the Rev. Joseph Tuckerman
probably deserves the title of the First
Social Worker.
It did not seem a likely career path. Tuckerman was born to a very comfortable family, a part of the Boston elite, on January 18, 1778. His father was a successful merchant and the founder
of America’s first fire insurance company. As
expected of a young man of his class and
prospects, he entered Harvard where
he shared rooms with young William Ellery Channing, who would go
on to be viewed as the founder of
Unitarianism as a distinct
denomination, and Joseph Story,
later the very distinguished Chief Justice of the Massachusetts
Supreme Court and revered
legal scholar.
Tuckerman's life long friend, mentor, and sposnsor, Rev. William Ellery Channing in a 1815 portrait by Gilbert Stuart. |
Tuckerman did not seem destined for such lofty accomplishments. Channing later recalled that his dear friend
was at best an “indifferent scholar”
who used his three years at Harvard as “a holiday.” In some ways a typical rich man’s son.
After graduation in 1798 he eventually turned to the ministry, a respectable
occupation that probably seemed to him to be less arduous than the law or business. With an independent
income from his family, he could live
comfortably, if modestly, on the
sometimes meager pay of a small town
pastor.
After studying with some other ministers, Tuckerman accepted the not
terribly desirable pulpit of the church in Rumney
Marsh—renamed Chelsea—a quiet farming community and fishing port. He served
the congregation there faithfully for 25 undistinguished years. Unlike ambitious
ministers, he did not publish
volumes of his sermons or angle for
a call to the more prestigious
pulpits in Boston and its immediate environs.
He did seem extraordinarily interested in the ordinary seamen who called
at the port and the struggling
families of those who made their homes there. This population, thought to be incorrigible drunkards and including aliens and Papists,
were not usually either sought out
by or served by respectable pastors and their congregations.
In 1824, probably at Channing’s urging, Harvard bestowed a Doctor of Divinity degree on Tuckerman
for his long service in
Chelsea. Two years later, his voice ravaged by the demands of two long sermons every Sunday and mid-week lessons and lectures,
he had to resign his pulpit and retire from active preaching.
In 1826 Channing, on behalf of an ad
hoc group of Boston ministers
operating as the Association for Mutual
Improvement, invited the newly unemployed Tuckerman to assume direction of a new mission to the poor of Boston.
In 1825 Channing and most of the
Boston ministers had recognized that the
split between the orthodox and liberals in the New England Standing Order was irreconcilable
and formed the American Unitarian
Association (AUA) to promote
Unitarian missionary work. It was soon, de facto, the uniting and organizing force behind the
liberal Boston area preachers. The AUA
soon took responsibility for
Tucker’s new mission.
Money was raised from contributions by wealthy Unitarians and by appeals to local congregations to pay
Tuckerman $600 a year. Not a princely sum, but not out of line with the poorer pulpits. Fortunately in addition to his own family
income he had inherited from his wealthy first wife and his current wife also brought income to the family.
Not only could Tuckerman and his wife live in proper style in Boston, it would turn out that he had enough money to self-fund many of the ambitious projects he soon undertook.
If Channing and his friends thought
that Tuckerman would be a place keeper
and that the job was a form a charity
for him they were wrong. The suddenly energized clergyman had found his calling and meant to do it right.
Boston at the time was undergoing a transformation from a mercantile center populated mostly by
the decedents of Puritan colonists, to a bustling
commercial and manufacturing hub. The first
waves of largely impoverished immigrants were filling the poorer neighborhoods.
They were shabby, ignorant,
noisy, riotous, drunken, and Catholic,
all traits that made them unwelcome in respectable Congregations. But the ministers of those congregations and
the leaders of local society feared
that if not in some way tamed by a dose
of proper religion, they would infect
society as a whole. They wanted
their Minister-at-Large to find a way to
instruct them without having to admit
them to their own congregations.
This depiction of Irish immigrants arriving in Boston by Winslow Homer was more sympathetic than the simian brutes often depicted. |
Tuckerman studied the most advanced European
social philosophers and familiarized himself with experiments in social services in England and on the Continent. He also took
seriously the prevailing Unitarian idea of salvation through self improvement. But he came to realize that the immediate needs of people would have to be
met before they had the time and inclination for it. He began a scientific study by observation of the conditions of their lives.
Neither his sponsors nor Tuckerman
at first had a good idea of how to
proceed. He began roaming the the slightest bit of attention
to their wretched lives. He began to
win trust with small acts of streets in the port
districts where most of the poor were crowded. He walked
up to folks whose shabby dress identified
them as targets, introduced himself, and began talking. He invited
himself into their homes, asked
questions, and took notes. Some of his targets were flattered that any of the gentle
class paid charity like the purchase
of cord wood to warm a frigid hovel,
warm clothes, or a meal.
As confidence in him grew, he began to invite the children of immigrants to attend a Sunday School with him. He rented a small room over a paint shop in the Circular Building at the corner of Portland and Friend Streets
for those classes and Sunday evening
lectures for the parents—often concentrating on the evils of alcohol.
By 1828 the response was so good that he was outgrowing the rented rooms.
Encouraged that Tuckerman might have found a way to taming the beasts of the slums the AUA raised $2000
to build a new chapel on Friend Street. A second one was built on Pitts Street in 1834, and Tuckerman’s associate Charles Barnard opened a third one aimed mostly at children in
1837.
By that time hundreds of children
were enrolled in Sunday schools and hundreds of adults regularly worshiped at
the Chapels. Some even came to think of themselves as Unitarians. But despite
this success, AUA ministers were unwilling
to trust these new faithful to be admitted
to membership in their congregations, and were not even willing to turn over the chapels to them so that they
could have their own self-governing
congregations. Despite Tuckerman’s occasional protests, the AUA was determined to do “good work” while treating the unwashed as virtual colonies.
In the early years each local
congregation offered some sort of help
to the poor, however meager. Some
congregations did more than others.
Sometimes there were duplications. Tuckerman campaigned to unite all of these efforts under a central administration for record keeping and fair allotment of resources.
In 1834 the new Benevolent
Fraternity, a consortium of
Unitarian churches, took over responsibility for the ministry-at-large from
the AUA and Tuckerman added the administrative tasks to his
responsibilities.
Known as the Ben-Frat, the new organization grew to five chapels and a full array of social services over the balance of the Century. In fact it survives to this day, now known as Boston’s UU Urban Ministry.
In addition to charity, education,
and missionary work Tuckerman used his position to publicly espouse numerous reform proposals. Like many of his colleagues he was a strong Temperance advocate, but unlike them did
not consider drunkenness to be a moral failing, but recognized it as a disease.
In addition to campaigning to
reduce the opportunities to drink, he sought ways to medically treat alcoholics. He
campaigned for public education and
urged the creation of what would become truant
officers to compel parents to send
their children to school. And in
those schools he opposed corporal
punishment and harsh discipline
which he recognized would only encourage
truancy. He urged that chronic truants and delinquents be sent to farms for rehabilitation rather to jails to learn to be hardened criminals.
In fact Tuckerman spent a lot of
time visiting jails and juvenile detention centers ministering to the inmates and trying to find them safe and productive places when they got
out.
Throughout the 1830’s the strain of his work took a toll on
Tuckerman even after he was relieved of
some duties with the support of Bernard and another minister, Frederick T. Gray. He went to England and to regain his
strength in 1833 where he formed
friendships with Lady Byron, Joanna Baillie, and Raja Rammohun Roy, Hindu reformer and founder of the liberal Brahmo Samaj sect.
His examination of British public
charities for the poor—debtor’s prisons
and work houses—houses of horror well documented by Charles Dickens, convinced him that government run charity was inherently miserly, cruel, and punitive. He believed that only Christian charity and private
relief efforts could effectively and
justly service the poor, so he publicly campaigned to end what few public charities there were in Boston.
Tuckerman wrote extensively. His reports to the AUA and Ben-Frat boards are detailed treasure troves of information on urban life of the
period. He regularly published articles in the press, mostly
calls for various reforms. In 1838 he
published his great summary of his work,
The
Principles and Results of the Ministry-at-Large in Boston which became
a kind of text book for social workers
of future generations, including
Jane Adams herself.
Tuckerman's grave at Mt. Auburn Cemetery, resting place of the Boston Unitarian elite. |
His health now completely broken,
Tuckerman had to retire from the Ministry-at-Large that year. In 1840 friends convinced him to make a trip to Cuba with one of his daughters for the Cure. The Cure, as it often
was, was more dangerous than the disease.
Havana was a hot bed of tropical
illness including Yellow Fever
and Malaria. Soon after arriving there in relatively good
health, he fell ill and quickly died.
His great and good friend Channing elegized him.
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