Saint Jane And The Ward Boss

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She began by pointing out that for the immigrants, who were getting their first initiation in self-government, ethics was largely a matter of example: the officeholder was apt to set the standard and exercise a permanent influence upon their views. An engaging politician whose standards were low and “impressed by the cynical stamp of the corporations” could debauch the political ideals of ignorant men and women, with consequences that might, she felt, take years to erase.

Ethical issues were further complicated, she said, by habits of thought brought to the New World from the Old. Many Italians and Germans had left their respective fatherlands to escape military service; the Polish and Russian Jews, to escape government persecution. In all these cases, the government had been cast in the role of oppressor. The Irish, in particular, had been conditioned by years of resentment over English rule to regard any successful effort to feed at the public crib as entirely legitimate, because it represented getting the better of their bitterest enemies.

On the other hand, Miss Addams continued, there was nothing the immigrants admired more than simple goodness. They were accustomed to helping each other out in times of trouble, sharing from their own meager store with neighbors who were even more destitute. When Alderman Powers performed on a large scale the same good deeds which they themselves were able to do only on a small scale, was it any wonder that they admired him?

Given this admiration, and their Old World resentments toward government, the immigrants’ developing standards of political morality suffered when Powers made it clear that he could “fix” courts or find jobs for his friends on the city payroll. It cheapened their image of American politics when they began to suspect that the source of their benefactor’s largess might be a corrupt bargain with a traction tycoon, or with others who wanted something from the city of Chicago and were willing to pay for it.

Hull-House residents, Miss Addams said, very early found evidence of the influence of the boss’s standards. When the news spread around the neighborhood that the House was a source of help in time of trouble, more and more neighbors came to appeal for aid when a boy was sent to jail or reform school, and it was impossible to explain to them why Hull-House, so ready to help in other ways, was not willing to get around the law as the Alderman did.

Removing Alderman Powers from office, Jane Addams told the sober gentlemen of the Society for Ethical Culture, would be no simple task. It would require a fundamental change in the ethical standards of the community, as well as the development of a deeper insight on the part of the reformers. These latter, she pointed out, with all their zeal for well-ordered, honest politics, were not eager to undertake the responsibilities of self-government 365 days a year. They were quite willing to come into the nineteenth ward at election time to exhort the citizenry, but were they willing to make a real effort to achieve personal relationships of the kind that stood Johnny Powers in such good stead?

 

On this last point, HullHouse itself had some experience. As Florence KeIley—a Hull-House resident who was to become a pioneer in the Illinois social reform movement—subsequently wrote: The question is often asked whether all that the House undertakes could not be accomplished without the wear and tear of living on the spot. The answer, that it could not, grows more assured as time goes on. You must suffer from the dirty streets, the universal ugliness, the lack of oxygen in the air you daily breathe, the endless struggle with soot and dust and insufficient water supply, the hanging from a strap of the overcrowded street car at the end of your day’s work; you must send your children to the nearest wretchedly crowded school, and see them suffer the consequences, if you are to speak as one having authority and not as the scribes …

By 1898, after nine years of working with their neighbors, the Hull-House residents were ready to pit their influence against that of Powers. Jane Addams’ philosophical address to the Ethical Culture society was followed by others in which she explained more concretely the relationships between Yerkes, Chicago’s traction czar, and the city council, relationships in which Johnny Powers played a key role. With several important deals in the making, 1898 would be a bad year for Yerkes to lose his key man in the seats of power.

The election was scheduled for April. The reformers —led by Hull-House and supported by independent Democrats, the Cook County Republicans, and the Municipal Voters League—put up a candidate of their own, Simeon Armstrong, to oppose Powers, and undertook to organize and underwrite Armstrong’s campaign. By the end of January, the usually imperturbable Powers suddenly began paying attention to his political fences. The newspapers noted with some surprise that it was the first time he had felt it necessary to lift a finger more than two weeks in advance of election day.