Coralie Franklin Cook, Brown Colbert’s great-granddaughter, was born in slavery and became the first descendant of a Monticello slave known to have graduated from college. She was born in Lexington, VA, to Albert and Mary Elizabeth Edmondson Franklin (1829-1917). In 1880, Coralie Franklin graduated from Storer College in Harpers Ferry, WV. From this time, she was widely noted as a powerful public speaker. She taught elocution and English at Storer and then at Howard University.
In 1898 she married George William Cook (1855-1931), a Howard University professor and trustee. Coralie Cook served for twelve years as a member of the District of Columbia Board of Education. She was a founder of the National Association of Colored Women and a committed suffragist. About 1910, the Cooks became followers of the Baha’i faith. A longtime friend and admirer of Susan B. Anthony, she eventually became disillusioned by the women’s suffrage movement, feeling it had “turned its back on the woman of color.”
Ancestry
Elizabeth Hemings
1735-1807Betty Brown
1759-post 1831Brown Colbert
1785-1833Malinda Colbert Edmondson
ca. 1808-1863Coralie Franklin Cook
1861-1942
Related People
Hear Their Stories
“The American Idea Of Fair Play”
“The American Idea Of Fair Play”
In 1922, Frederick Roberts warns of the growing threat to the ideals of the Founders.
In the south, the policy of white toward Negro is one of suppression and antagonism. Once the issue of social equality is raised, the whole American idea of fair play is laid aside in favor of mob force and lynching bees. The result is that our national tranquility is shaken to the roots, and the very life of American ideals is threatened.
In the west, on the other hand, the athletic ideal governs the relation between the races. Here the American idea of fair play prevails. The race issue is never present in politics, but rather Negro and Caucasian vote on all questions from a moral and purely objective viewpoint.
The problem of racial disorder in the south is not a Negro problem, but a purely American one. If in one corner of the land law and order may be set aside to favor the passions of a group, why is it not feasible to do the same thing in other parts of the country? Thus the very existence of the principles, upon which our nation was founded are at stake. (San Jose Evening News, 2 Sep. 1922)
“We Should Be Treated As Americans”
“We Should Be Treated As Americans”
Pearl Roberts speaks of her husband’s political views and career.
After a while he became interested in politics. He ran for the Board of Education once and didn’t win. In 1918, he ran for Assemblyman and people thought he was crazy, but he was elected. He was there for 16 years, four terms. He was the first black elected to an official position in the state of California. He was the first black elected to a state office west of the Mississippi….
He didn’t like the word “Negro.” He used the term “Americans of African descent.” He wanted to stress the fact that we were Americans and should be treated as Americans. Whereas most newspapers would say, “another Negro lynched,” his newspaper would say, “another American lynched.” (Pearl Roberts typescript autobiography, Roberts Collection, African American Museum and Library at Oakland)
“Disfranchisement Because Of Sex … Handicaps Progress”
“Disfranchisement Because Of Sex … Handicaps Progress”
Coralie Cook publishes “Votes for Mothers” in the NAACP magazine The Crisis in 1915.
“I wonder if anybody in all this great world ever thought to consider man’s rights as an individual, by his status as a father? yet you ask me to say something about ‘Votes for Mothers,’ as if mothers were a separate and peculiar people. After all, I think you are not so far wrong. Mothers are different, or ought to be different, from other folk. The woman who smilingly goes out, willing to meet the Death Angel, that a child may be born, comes back from that journey, not only the mother of her own adored babe, but a near-mother to all other children. As she serves that little one, there grows within her a passion to serve humanity; not race, not class, not sex, but God’s creatures as he has sent them to earth.
It is not strange that enlightened womanhood has so far broken its chains as to be able to know that to perform such service, woman should help both to make and to administer the laws under which she lives, should feel responsible for the conduct of educational systems, charitable and correctional institutions, public sanitation and municipal ordinances in general. Who should be more competent to control the presence of bar rooms and ‘red-light districts’ than mothers whose sons they are meant to lure to degradation and death? Who knows better than the girl’s mother at what age the girl may legally barter her own body? Surely not the men who have put upon our statute books, 16, 14, 12, aye be it to their eternal shame, even 10 and 8 years, as ‘the age of consent!’
If men could choose their own mothers, would they choose free women or bondwomen? Disfranchisement because of sex is curiously like disfranchisement because of color. It cripples the individual, it handicaps progress, it sets a limitation upon mental and spiritual development. I grow in breadth, in vision, in the power to do, just in proportion as I use the capacities with which Nature, the All-Mother, has endowed me. I transmit to the child who is bone of my bone, flesh of my flesh and thought of my thought; somewhat of my own power or weakness. Is not the voice which is crying out for ‘Votes for Mothers’ the Spirit of the Age crying out for the Rights of Children?” (The Crisis, 10, August 1915)
