Abolitionism in the United States

Collection box for the Massachusetts Anti-Slavery Society, c. 1850

Abolitionism in the United States was the movement before and during the American Civil War to end slavery in the United States. In the Americas and western Europe, abolitionism was a movement to end the Atlantic slave trade and set slaves free. In the 17th century, English Quakers and Evangelicals condemned slavery as un-Christian. At that time, most slaves were Africans, but thousands of Native Americans were also enslaved. In the 18th century, as many as six million Africans were transported to the Americas as slaves, at least a third of them on British ships to North America. Abolition was part of the message of the First Great Awakening of the 1730s and 1740s in the Thirteen Colonies.

In the same period, rationalist thinkers of the Enlightenment criticized slavery for violating human rights. A member of the British Parliament, James Edward Oglethorpe, was among the first to articulate the Enlightenment case against slavery. Founder of the Province of Georgia, Oglethorpe banned slavery on humanistic grounds. He argued against it in Parliament and eventually encouraged his friends Granville Sharp and Hannah More to vigorously pursue the cause. Soon after his death in 1785, Sharp and More joined with William Wilberforce and others in forming the Clapham Sect. Although anti-slavery sentiments were widespread by the late 18th century, colonies and emerging nations, notably in the southern United States, continued to use and uphold traditions of slavery.

After the American Revolution established the United States, Northern states, beginning with Pennsylvania in 1780, passed legislation during the next two decades abolishing slavery, sometimes by gradual emancipation. Massachusetts ratified a constitution that declared all men equal; freedom suits challenging slavery based on this principle brought an end to slavery in the state. In other states, such as Virginia, similar declarations of rights were interpreted by the courts as not applicable to Africans. During the ensuing decades, the abolitionist movement grew in Northern states, and Congress regulated the expansion of slavery as new states were admitted to the Union. Britain banned the importation of African slaves in its colonies in 1807 and abolished slavery in the British Empire in 1833. The United States criminalized the international slave trade in 1808 and made slavery unconstitutional in 1865 as a result of the American Civil War.

Historian James M. McPherson defines an abolitionist "as one who before the Civil War had agitated for the immediate, unconditional and total abolition of slavery in the United States." He does not include antislavery activists such as Abraham Lincoln, U.S. President during the Civil War, or the Republican Party, which called for the gradual ending of slavery.[1]

Calls for abolition

Thomas Paine's 1775 article "African Slavery in America" was one of the first to advocate abolishing slavery and freeing slaves.

The first Americans who made a public protest against slavery were the Mennonites of Germantown, Pennsylvania. Soon after, in April 1688, Quakers in the same town wrote a two-page condemnation of the practice and sent it to the governing bodies of their Quaker church, the Society of Friends. The Quaker establishment never took action. The 1688 Germantown Quaker Petition Against Slavery was an unusually early, clear and forceful argument against slavery and initiated the spirit that finally led to the end of slavery in the Society of Friends (1776) and in the state of Pennsylvania (1780). The Quaker Quarterly Meeting of Chester, Pennsylvania, made its first protest in 1711. Within a few decades the entire slave trade was under attack, being opposed by such leaders as William Burling, Benjamin Lay, Ralph Sandiford, William Southby, and John Woolman.[2]

Slavery was banned in the Province of Georgia soon after its founding in 1733. The colony's founder, James Edward Oglethorpe, fended off repeated attempts by South Carolina merchants and land speculators to introduce slavery to the colony. In 1739, he wrote to the Georgia Trustees urging them to hold firm: "If we allow slaves we act against the very principles by which we associated together, which was to relieve the distresses. Whereas, now we should occasion the misery of thousands in Africa, by setting men upon using arts to buy and bring into perpetual slavery the poor people who now live there free." The struggle between Georgia and South Carolina led to the first debates in Parliament over the issue of slavery, occurring between 1740 and 1742.[3]

The Society for the Relief of Free Negroes Unlawfully Held in Bondage was the first American abolition society, formed 14 April 1775, in Philadelphia, primarily by Quakers. The society suspended operations during the American Revolutionary War and was reorganized in 1784, with Benjamin Franklin as its first president.[4] Rhode Island Quakers, associated with Moses Brown, were among the first in America to free slaves. Benjamin Rush was another leader, as were many Quakers. John Woolman gave up most of his business in 1756 to devote himself to campaigning against slavery along with other Quakers.[5] One of the first articles advocating the emancipation of slaves and the abolition of slavery was written by Thomas Paine. Titled "African Slavery in America", it appeared on 8 March 1775 in the Postscript to the Pennsylvania Journal and Weekly Advertiser.[6]

Abolition in the North

Beginning with Vermont in 1777, most states north of the Ohio River and the Mason–Dixon line abolished slavery. These states enacted the first abolition laws in the entire New World.[7] Slavery in Massachusetts was abolished by the judiciary. The constitution adopted in 1780 declared all men to have rights, making slavery unenforceable.

Emancipation in many free states was gradual. Enslaved people often remained slaves, but their children were born free. Transition arrangements were made, partially to prevent abuses. New York and Pennsylvania still listed a few slaves in 1840 census returns, and a dozen black slaves were held in New Jersey in 1860 as "perpetual apprentices".[8][9]

At the United States Constitutional Convention of 1787, delegates debated over slavery, finally agreeing to allow states to permit the international trade for at least 20 years. By that time, all the states had passed individual laws abolishing or severely limiting the international buying or selling of slaves.[10] Through the Northwest Ordinance of 1787, the Congress of the Confederation prohibited slavery in the territories northwest of the Ohio River. The importation of slaves into the United States was officially banned on January 1, 1808.[11] No action was taken on the nation's internal domestic slave trade.

John Jay (1745–1829), who founded the New York Manumission Society in 1785.

The principal organized bodies to advocate this reform were the Pennsylvania Abolition Society and the New York Manumission Society. The latter was headed by powerful politicians: John Jay, Alexander Hamilton, later Federalists, and Aaron Burr, later the Democratic-Republican vice-president of the United States. New York enacted a bill in 1799 that ended slavery over time.[12][13]

In 1806, President Thomas Jefferson denounced the international slave trade and called for a law to make it a crime. He told Congress in his 1806 annual message, such a law was needed to "withdraw the citizens of the United States from all further participation in those violations of human rights ... which the morality, the reputation, and the best of our country have long been eager to proscribe."[14] Congress in 1807 outlawed the international slave trade, effective January 1, 1808. The result was a reduction of more than 90 percent in the volume of the slave trade from Africa to the U.S. About 1,000 slaves continued to be illegally brought into the United States annually.[15]

Freed by Southern owners

After 1776, Quaker and Moravian advocates helped persuade numerous slaveholders in the Upper South to free their slaves. Manumissions increased for nearly two decades. Many individual acts by slaveholders freed thousands of slaves. Slaveholders freed slaves in such numbers that the percentage of free Negroes in the Upper South increased from 1 to 10 percent, with most of that increase in Virginia, Maryland and Delaware. By 1810 three-quarters of blacks in Delaware were free. The most notable of men offering freedom was Robert Carter III of Virginia, who freed more than 450 people by "Deed of Gift", filed in 1791. This number was more slaves than any single American had freed before or after.[16] Often slaveholders came to their decisions by their own struggles in the Revolution; their wills and deeds frequently cited language about the equality of men supporting decision to set slaves free. The era's changing economy also encouraged slaveholders to release slaves. Planters were shifting from labor-intensive tobacco to mixed-crop cultivation and needed fewer slaves.[17]

The newly free black families began to thrive, together with African Americans free before the Revolution. By 1860, 91.7 percent of the blacks in Delaware were free, and 49.7 percent of the blacks in Maryland were free. Such early free families often formed the core of artisans, professionals, preachers and teachers in future generations.[17]

Western territories

This anti-slavery map shows the slave states in black, with black-and-white shading representing the threatened spread of slavery into Texas and the western territories.

During Congressional debate in 1820 on the proposed Tallmadge Amendment, which sought to limit slavery in Missouri as it became a state, Rufus King declared that "laws or compacts imposing any such condition [slavery] upon any human being are absolutely void, because contrary to the law of nature, which is the law of God, by which he makes his ways known to man, and is paramount to all human control." The amendment failed and Missouri became a slave state. According to historian David Brion Davis, this may have been the first time in the world that a political leader openly attacked slavery's perceived legality in such a radical manner.

Beginning in the 1830s, the U.S. Postmaster General refused to allow the mails to carry abolition pamphlets to the South.[18] Northern teachers suspected of abolitionism were expelled from the South, and abolitionist literature was banned. Southerners rejected the denials of Republicans that they were abolitionists. They pointed to John Brown's attempt in 1859 to start a slave uprising as proof that multiple Northern conspiracies were afoot to ignite slave rebellions. Although some abolitionists did call for slave revolts, no evidence of any other Brown-like conspiracy has been discovered.[19] The North felt threatened as well, for as Eric Foner concludes, "Northerners came to view slavery as the very antithesis of the good society, as well as a threat to their own fundamental values and interests".[20] The famous, "fiery" Abolitionist, Abby Kelley Foster, from Massachusetts, was considered an "ultra" abolitionist who believed in full civil rights for all black people. She held to the views that the freed slaves would colonize Liberia. Parts of the anti-slavery movement became known as "Abby Kellyism". She recruited Susan B Anthony and Lucy Stone to the movement. Effingham Capron, a cotton and textile scion, who attended the Quaker meeting where Abby Kelley Foster and her family were members, became a prominent abolitionist at the local, state and national levels.[21] The local anti-slavery society at Uxbridge had more than one quarter of the town's population as members.[21]

Colonization and the founding of Liberia

Henry Clay (1777–1852), one of the three founders of the American Colonization Society.

In the early 19th century, a variety of organizations were established that advocated relocation of black people from the United States to places where they would enjoy greater freedom; some endorsed colonization, while others advocated emigration. During the 1820s and 1830s the American Colonization Society (A.C.S.) was the primary vehicle for proposals to "return" black Americans to freedom in Africa, regardless of whether they were native-born in the United States. It had broad support nationwide among white people, including prominent leaders such as Abraham Lincoln,[22] Henry Clay and James Monroe, who considered this preferable to emancipation. Clay said that due to

unconquerable prejudice resulting from their color, they [the blacks] never could amalgamate with the free whites of this country. It was desirable, therefore, as it respected them, and the residue of the population of the country, to drain them off.[23]

Many African Americans opposed colonization, and simply wanted to be given the rights of free citizens in the United States. One notable opponent of such plans was the wealthy free black abolitionist James Forten of Philadelphia.

After attempts to plant small settlements on the coast of west Africa, the A.C.S. established the colony of Liberia in 1821–22. Over the next four decades, it assisted thousands of former slaves and free black people to move there from the United States. The disease environment they encountered was extreme, and most migrants died fairly quickly. Enough survived to declare independence in 1847. American support for colonization waned gradually through the 1840s and 1850s, largely because of the efforts of abolitionists to promote emancipation of slaves and the granting of United States citizenship. The Americo-Liberians established an elite who ruled Liberia continuously until the military coup of 1980.[24]

William Lloyd Garrison, founder of the American Anti-Slavery Society

Immigration

Immigration of free Africans back to their continent of origin was thought of since the Revolutionary war. After Haiti became independent, the nation tried to recruit African Americans to migrate there after it re-established trade relations with the United States. The Haitian Union was a group formed to promote relations between the countries.[25] In West Africa, the Back-to-Africa movement and actions of president James Monroe led to the founding of Liberia, a settlement for freed Africans to live upon. After riots against blacks in Cincinnati, its black community sponsored founding of the Wilberforce Colony, an initially successful settlement of African-American immigrants to Canada. The colony was one of the first such independent political entities. It lasted for a number of decades and provided a destination for about 200 black families emigrating from a number of locations in the United States.[25]

Religion and morality

The Second Great Awakening of the 1820s and 1830s in religion inspired groups that undertook many types of social reform. For some that included the immediate abolition of slavery as they considered it sinful to hold slaves as well as to tolerate slavery. "Abolitionist" had several meanings at the time. The followers of William Lloyd Garrison, including Wendell Phillips and Frederick Douglass, demanded the "immediate abolition of slavery", hence the name. A more pragmatic group of abolitionists, such as Theodore Weld and Arthur Tappan, wanted immediate action, but were willing to support a program of gradual emancipation, with a long intermediate stage.

"Antislavery men", such as John Quincy Adams, did not call slavery a sin. They called it an evil feature of society as a whole. They did what they could to limit slavery and end it where possible, but were not part of any abolitionist group. For example, in 1841, John Quincy Adams represented the Amistad African slaves in the Supreme Court of the United States and argued that they should be set free.[26] In the last years before the war, "antislavery" could refer to the Northern majority, such as Abraham Lincoln, who opposed expansion of slavery or its influence, as by the Kansas–Nebraska Act or the Fugitive Slave Act. Many Southerners called all these abolitionists, without distinguishing them from the Garrisonians.

Historian James Stewart (1976) explains the abolitionists' deep beliefs: "All people were equal in God's sight; the souls of black folks were as valuable as those of whites; for one of God's children to enslave another was a violation of the Higher Law, even if it was sanctioned by the Constitution."[27]

Slave owners were angry over the attacks on what some Southerners (including the politician John C. Calhoun[28]) referred to as their peculiar institution of slavery. Starting in the 1830s, Southerners developed a vehement and growing ideological defense of slavery.[29] Slave owners claimed that slavery was a positive good for masters and slaves alike, and that it was explicitly sanctioned by God. Biblical arguments were made in defense of slavery by religious leaders such as the Rev. Fred A. Ross and political leaders such as Jefferson Davis.[30] Southern biblical interpretations contradicted those of the abolitionists; a popular one was that the curse on Noah's son Ham and his descendants in Africa was a justification for enslavement of blacks.

Garrison and immediate emancipation

William Lloyd Garrison (1805–1879), publisher of the abolitionist newspaper The Liberator and one of the founders of the American Anti-Slavery Society.

A radical shift came in the 1830s, led by William Lloyd Garrison, who demanded "immediate emancipation, gradually achieved." That is, he demanded that slave-owners repent immediately, and set up a system of emancipation. Theodore Weld, an evangelical minister, and Robert Purvis, a free African American, joined Garrison in 1833 to form the American Anti-Slavery Society (Faragher 381). The following year Weld encouraged a group of students at Lane Theological Seminary to form an anti-slavery society. After the president, Lyman Beecher, tried to suppress the group, the students moved to Oberlin College.

Due to its students' anti-slavery position, Oberlin soon became one of the most liberal colleges and accepted African-American students. Along with Garrison, Northcutt and Collins were proponents of immediate abolition. Abby Kelley Foster became an "ultra abolitionist" and a follower of William Lloyd Garrison. She led Susan B. Anthony as well as Elizabeth Cady Stanton into the anti-slavery cause.

Frederick Douglass (1818–1895), a former slave whose memoirs, Narrative of the Life of Frederick Douglass, an American Slave (1845) and My Bondage and My Freedom (1855), became bestsellers, which aided the cause of abolition.

After 1840, "abolition" usually referred to positions similar to Garrison's. It was largely an ideological movement led by about 3,000 people, including free blacks and free people of color, many of whom, such as Frederick Douglass in New England, and Robert Purvis and James Forten in Philadelphia, played prominent leadership roles. Douglass became legally free during a two-year stay in England, as British supporters raised funds to purchase his freedom from his American owner Thomas Auld, and also helped fund his abolitionist newspapers in the United States.[31] Abolitionism had a strong religious base including Quakers, and people converted by the revivalist fervor of the Second Great Awakening, led by Charles Finney in the North, in the 1830s. Belief in abolition contributed to the breaking away of some small denominations, such as the Free Methodist Church.

Evangelical abolitionists founded some colleges, most notably Bates College in Maine and Oberlin College in Ohio. The movement attracted such figures as Yale president Noah Porter and Harvard president Thomas Hill.

In the North, most opponents of slavery supported other modernizing reform movements such as the temperance movement, public schooling, and prison- and asylum-building. They were split on the issue of women's activism and their political role, and this contributed to a major rift in the Society. In 1839, brothers Arthur Tappan and Lewis Tappan left the Society and formed the American and Foreign Anti-Slavery Society, which did not admit women. Other members of the Society, including Charles Turner Torrey, Amos Phelps, Henry Stanton, and Alanson St. Clair, in addition to disagreeing with Garrison on the women's issue, urged taking a much more activist approach to abolitionism and consequently challenged Garrison's leadership at the Society's annual meeting in January 1839. When the challenge was beaten back,[32] they left and founded the New Organization, which adopted a more activist approach to freeing slaves. Soon after, in 1840, they formed the Liberty Party, which had as its sole platform the abolition of slavery.[33] By the end of 1840, Garrison himself announced the formation of a third new organization, the Friends of Universal Reform, with sponsors and founding members including prominent reformers Maria Chapman, Abby Kelley Foster, Oliver Johnson, and Bronson Alcott (father of Louisa May Alcott).

Alternative text
Charles Turner Torrey, c. 1840, from Memoir of Rev. Charles T. Torrey, Joseph P. Lovejoy, ed. (Boston: John P. Jewett & Co.), 1847

Abolitionists such as William Lloyd Garrison repeatedly condemned slavery for contradicting the principles of freedom and equality on which the country was founded. In 1854, Garrison wrote:

I am a believer in that portion of the Declaration of American Independence in which it is set forth, as among self-evident truths, "that all men are created equal; that they are endowed by their Creator with certain inalienable rights; that among these are life, liberty, and the pursuit of happiness." Hence, I am an abolitionist. Hence, I cannot but regard oppression in every form – and most of all, that which turns a man into a thing – with indignation and abhorrence. Not to cherish these feelings would be recreancy to principle. They who desire me to be dumb on the subject of slavery, unless I will open my mouth in its defense, ask me to give the lie to my professions, to degrade my manhood, and to stain my soul. I will not be a liar, a poltroon, or a hypocrite, to accommodate any party, to gratify any sect, to escape any odium or peril, to save any interest, to preserve any institution, or to promote any object. Convince me that one man may rightfully make another man his slave, and I will no longer subscribe to the Declaration of Independence. Convince me that liberty is not the inalienable birthright of every human being, of whatever complexion or clime, and I will give that instrument to the consuming fire. I do not know how to espouse freedom and slavery together.[34]

Black abolitionist rhetoric

Historians and scholars have largely overlooked the work of black abolitionists, instead, focusing much of their scholarship on a few black abolitionists, such as Frederick Douglass.[35] Black abolitionists, though, played an undeniably large role in shaping the movement. Although it is impossible to generalize an entire rhetorical movement, black abolitionists can largely be characterized by the obstacles that they faced and the ways in which these obstacles informed their rhetoric. Black abolitionists had the distinct problem of having to confront an often hostile American public, while still acknowledging their nationality and struggle.[36] As a result, many black abolitionists "intentionally adopted aspects of British, New England, and Midwestern cultures."[36] Furthermore, much of abolitionist rhetoric, and black abolitionist rhetoric in particular, were influenced by the Puritan preaching heritage.[37]

Blackface in America

During the stage performance of the controversial Uncle Tom's Cabin, white actor G. C. Germon put on blackface to represent an African-American male. The play left the white audience pitying the character, Tom, rather than seeing him as an equal. Earlier during this play, an actor breaks into a song with lyrics stereotyping mischievous, black children. This play encapsulates the controversy between anti-slavery activists and those pro slavery in the United States.[38]

Uncle Tom's Cabin

The most influential abolitionist tract was Uncle Tom's Cabin (1852), the best-selling novel and play by Harriet Beecher Stowe. Outraged by the Fugitive Slave Law of 1850 (which made the escape narrative part of everyday news), Stowe emphasized the horrors that abolitionists had long claimed about slavery. Her depiction of the evil slave owner Simon Legree, a transplanted Yankee who kills the Christ-like Uncle Tom, outraged the North, helped sway British public opinion against the South and inflamed Southern slave owners who tried to refute it by showing some slave owners were humanitarian.[39] It inspired numerous anti-Tom novels, several written and published by women.

American Catholics

Officers and men of the Irish-Catholic 69th New York Volunteer Regiment attend Catholic services in 1861.

Irish Catholics in America seldom challenged the role of slavery in society as it was protected at that time by the U.S. Constitution. They viewed the abolitionists as anti-Catholic and anti-Irish. Irish Catholics were generally well received by Democrats in the South.[40]

In contrast, most Irish Nationalists and Fenians supported the abolition of slavery. Daniel O'Connell, the Catholic leader of the Irish in Ireland, supported abolition in the United States. He organized a petition in Ireland with 60,000 signatures urging the Irish of the United States to support abolition. John O'Mahony, a founder of the Irish Republican Brotherhood was an abolitionist and served as colonel in the 69th Infantry Regiment during the Civil War.[41]

The Irish Catholics in America were recent immigrants; most were poor and very few owned slaves. They had to compete with free blacks for unskilled labor jobs. They saw abolitionism as the militant wing of evangelical anti-Catholic Protestantism.[42]

The Catholic Church in America had long ties in slaveholding Maryland and Louisiana. Despite a firm stand for the spiritual equality of black people, and the resounding condemnation of slavery by Pope Gregory XVI in his bull In supremo apostolatus issued in 1839, the American church continued in deeds, if not in public discourse, to avoid confrontation with slave-holding interests. In 1861, the Archbishop of New York wrote to Secretary of War Cameron: "That the Church is opposed to slavery ... Her doctrine on that subject is, that it is a crime to reduce men naturally free to a condition of servitude and bondage, as slaves." No American bishop supported extra-political abolition or interference with states' rights before the Civil War.

German immigrants

The secular Germans of the Forty-Eighter immigration were largely anti-slavery. Prominent Forty-Eighters included Carl Schurz and Friedrich Hecker. German Lutherans seldom took a position on slavery, but German Methodists were anti-slavery.

Abolitionist women

Like many Quakers, Lucretia Mott considered slavery an evil to be opposed.

William Lloyd Garrison's abolitionist newsletter the Liberator noted in 1847, "... the Anti-Slavery cause cannot stop to estimate where the greatest indebtedness lies, but whenever the account is made up there can be no doubt that the efforts and sacrifices of the WOMEN, who helped it, will hold a most honorable and conspicuous position."[43] As the Liberator states, women played a crucial role as leaders in the anti-slavery movement.

Angelina and Sarah Grimké were the first female antislavery agents, and played a variety of roles in the abolitionist movement. Though born in the South, the Grimké sisters became disillusioned with slavery and moved North to get away from it. Perhaps because of their birthplace, the Grimké sisters' critiques carried particular weight and specificity. Angelina Grimké spoke of her thrill at seeing white men do manual labor of any kind.[44] Their perspectives as native southerners as well as women, brought a new important point of view to the abolitionist movement. In 1836, they moved to New York and began work for the Anti-Slavery Society, where they met and were impressed by William Lloyd Garrison.[45] The sisters wrote many pamphlets (Angelina's "Appeal to the Christian Women of the South" was the only appeal directly to southern women to defy slavery laws) and played leadership roles at the first Anti-Slavery Convention of American Women in 1837.[46] The Grimkés later made a notable speaking tour around the north, which culminated in Angelina's February 1838 address to a Committee of the Legislature of Massachusetts.

Lucretia Mott was active in the abolitionist movement. Though well known for her women's rights advocacy, Mott also played an important role in the abolitionist movement. During four decades, she delivered sermons about abolitionism, women's rights, and a host of other issues. Mott acknowledged her Quaker beliefs' determinative role in affecting her abolitionist sentiment. She spoke of the "duty (that) was impressed upon me at the time I consecrated myself to that Gospel which anoints 'to preach deliverance to the captive, to set at liberty them that are bruised ..."[47] Mott's advocacy took a variety of forms: she worked with the Free Produce Society to boycott slave-made goods, volunteered with the Philadelphia Female Anti-Slavery Convention of American Women, and helped slaves escape to free territory.[48]

Abby Kelley Foster, with a strong Quaker heritage, helped lead Susan B. Anthony and Lucy Stone into the abolition movement. Kelley influenced future suffragists such as Susan B. Anthony and Lucy Stone by encouraging them to take on a role in political activism. She helped organize and was a key speaker at the first National Women's Rights Convention in Worcester, Massachusetts in 1850. (The Seneca Falls Convention, held in 1848, was not national).[49] She was an "ultra" abolitionist who believed in immediate and complete civil rights for all slaves. Since 1841, however, she had resigned from the Quakers over disputes about not allowing anti-slavery speakers in meeting houses (including the Uxbridge monthly meeting where she had attended with her family), and the group disowned her.[50][51][52] Abby Kelley became a leading speaker and the leading fundraiser for the American Anti-slavery Society. Radical abolitionism became known as "Abby Kelleyism."[53][54]

Other luminaries such as Lydia Maria Child, Elizabeth Cady Stanton, Susan B. Anthony, Harriet Tubman, and Sojourner Truth all played important roles in abolitionism. But even beyond these well-known women, abolitionism maintained impressive support from white middle-class and some black women. It was these women who performed many of the logistical, day-to-day tasks that made the movement successful. They raised money, wrote and distributed propaganda pieces, drafted and signed petitions, and lobbied the legislatures. Though abolitionism sowed the seeds of the women's rights movement, most women became involved in abolitionism because of a gendered religious worldview, and the idea that they had feminine, moral responsibilities.[55] For example, in the winter of 1831–1832, three women's petitions were written to the Virginia legislature, advocating emancipation of the state's slave population. The only precedent for such action was Catharine Beecher's organization of a petition protesting the Cherokee removal.[56] The Virginia petitions, while the first of their kind, were by no means the last. Similar backing increased leading up to the Civil War.

Even as women played crucial roles in abolitionism, the movement simultaneously helped stimulate women's-rights efforts. A full 10 years before the Seneca Falls Convention, the Grimkés were travelling and lecturing about their experiences with slavery. As Gerda Lerner says, the Grimkés understood their actions' great impact. "In working for the liberation of the slave," Lerner writes, "Sarah and Angelina Grimké found the key to their own liberation. And the consciousness of the significance of their actions was clearly before them. 'We Abolition Women are turning the world upside down.'"[57]

Women gained important experiences in public speaking and organizing that stood them in good stead going forward. The Grimké sisters' public speaking played a critical part in legitimizing women's place in the public sphere. Some Christian women created cent societies to benefit abolition movements, where many women in a church would each pledge to donate one cent a week to help abolitionist causes.[58]

The July 1848 Seneca Falls Convention grew out of a partnership between Lucretia Mott and Elizabeth Cady Stanton that blossomed while the two worked, at first, on abolitionist issues. Indeed, the two met at the World's Anti-Slavery Convention in the summer of 1840.[59] Mott brought oratorical skills and an impressive reputation as an abolitionist to the nascent women's rights movement.

Abolitionism brought together active women and enabled them to make political and personal connections while honing communication and organizational skills. Even Sojourner Truth, commonly associated with abolitionism, delivered her first documented public speech at the 1850 National Women's Rights Convention in Worcester. There, she argued for women's reform activism.[60]

Progress of abolition in the United States

To 1804

Although there were several groups that opposed slavery (such as the Society for the Relief of Free Negroes Unlawfully Held in Bondage), at the time of the founding of the Republic, there were few states which prohibited slavery outright. The Constitution had several provisions which accommodated slavery, although none used the word. Passed unanimously by the Congress of the Confederation in 1787, the Northwest Ordinance forbade slavery in the Northwest Territory, a vast area which had previously belonged to individual states in which slavery was legal.

Samuel Sewall (1652–1730), judge who wrote The Selling of Joseph (1700) which denounced the spread of slavery in the American colonies.

American abolitionism began very early, well before the United States was founded as a nation. An early law passed by Roger Williams and Samuel Gorton because it contradicted their Protestant beliefs abolished slavery (but not temporary indentured servitude) in Rhode Island in 1652; however, it floundered within 50 years,[61] and Rhode Island became involved in the slave trade in 1700.[62] Samuel Sewall, a prominent Bostonian and one of the judges at the Salem Witch Trials, wrote The Selling of Joseph[63] in protest of the widening practice of outright slavery as opposed to indentured servitude in the colonies. This is the earliest-recorded anti-slavery tract published in the future United States.

In 1777, Vermont, not yet a state, became the first jurisdiction in North America to prohibit slavery: slaves were not directly freed, but masters were required to remove slaves from Vermont. The first state to begin a gradual abolition of slavery was Pennsylvania, in 1780. All importation of slaves was prohibited, but none freed at first; only the slaves of masters who failed to register them with the state, along with the "future children" of enslaved mothers. Those enslaved in Pennsylvania before the 1780 law went into effect were not freed until 1847.[64]

In the 18th century, Thomas Jefferson and some of his contemporaries had plans to abolish slavery. Despite the fact that Jefferson was a lifelong slaveholder, he had included strong anti-slavery language in the original draft of the Declaration of Independence, but other delegates removed it.[65] Benjamin Franklin, also a slaveholder for most of his life, was a leading member of the Pennsylvania Society for the Abolition of Slavery, the first recognized organization for abolitionists in the United States.[66] Massachusetts took a much more radical position. Its Supreme Court ruled in 1783, that a black man was, indeed, a man and therefore free under the state's constitution.

States with a greater economic interest in slaves, such as New York and New Jersey, passed gradual emancipation laws. While some of these laws were gradual, these states enacted the first abolition laws in the entire "New World".[7]

All of the other states north of Maryland began gradual abolition of slavery between 1781 and 1804, based on the Pennsylvania model. By 1804, all the northern states passed laws to abolish it. Some slaves continued in servitude for two more decades, but most were freed. In addition, individual slaveholders, particularly in the upper South, freed slaves, sometimes in their wills. Many noted they had been moved by the revolutionary ideals of the equality of men. The number of free blacks as a proportion of the black population increased from less than 1 percent to nearly 10 percent from 1790 to 1810 in the upper South as a result of these actions.

An animation showing when states and territories forbade or admitted slavery 1789–1861
Wood engraving of proslavery riot in Alton, Illinois on 7 November 1837, which resulted in the murder of abolitionist Elijah Parish Lovejoy (1802–1837).

South after 1804

The institution remained solid in the South, and that region's customs and social beliefs evolved into a strident defense of slavery in response to the rise of a stronger anti-slavery stance in the North. In 1835 alone, abolitionists mailed over a million pieces of anti-slavery literature to the South.

In 1820, he privately supported the Missouri Compromise, believing it would help to end slavery,[65][67] but his views on slavery were complicated, and possibly contradictory.[68] His will freed only a small fraction of Monticello plantation.[69]

President Jefferson signed the Act Prohibiting Importation of Slaves on March 2, 1807. It took effect in 1808, the earliest allowed under the Constitution. Afterwards, in 1820, the Act to Protect the Commerce of the United States and Punish the Crime of Piracy was passed, This law made importing slaves into the United States a death penalty offense. The Confederate States of America continued this prohibition with the sentence of death, and prohibited the import of slaves in its Constitution. The CSA also established Congressional control over interstate aspects of slavery.

Immediate abolition

Abolitionists included those who joined the American Anti-Slavery Society or its auxiliary groups in the 1830s and 1840s as the movement fragmented.[70] The fragmented anti-slavery movement included groups such as the Liberty Party; the American and Foreign Anti-Slavery Society; the American Missionary Association; and the Church Anti-Slavery Society. Historians traditionally distinguish between moderate antislavery reformers or gradualists, who concentrated on stopping the spread of slavery, and radical abolitionists or immediatists, whose demands for unconditional emancipation often merged with a concern for black civil rights. However, James Stewart advocates a more nuanced understanding of the relationship of abolition and antislavery prior to the Civil War:

While instructive, the distinction [between antislavery and abolition] can also be misleading, especially in assessing abolitionism's political impact. For one thing, slaveholders never bothered with such fine points. Many immediate abolitionists showed no less concern than did other white Northerners about the fate of the nation's "precious legacies of freedom." Immediatism became most difficult to distinguish from broader anti-Southern opinions once ordinary citizens began articulating these intertwining beliefs.[71]

Anti-slavery advocates were outraged by the murder of Elijah Parish Lovejoy, a white man and editor of an abolitionist newspaper on 7 November 1837, by a pro-slavery mob in Illinois. Nearly all Northern politicians rejected the extreme positions of the abolitionists; Abraham Lincoln, for example. Indeed, many Northern leaders including Lincoln, Stephen Douglas (the Democratic nominee in 1860), John C. Fremont (the Republican nominee in 1856), and Ulysses S. Grant married into slave-owning Southern families without any moral qualms.

Lysander Spooner (1808–1887), an individualist anarchist who wrote The Unconstitutionality of Slavery (1845).

Antislavery as a principle was far more than just the wish to limit the extent of slavery. Most Northerners recognized that slavery existed in the South and the Constitution did not allow the federal government to intervene there. Most Northerners favored a policy of gradual and compensated emancipation. After 1849, abolitionists rejected this and demanded that slavery end immediately and everywhere. John Brown was the only abolitionist known to have actually planned a violent insurrection, though David Walker promoted the idea. The abolitionist movement was strengthened by the activities of free African-Americans, especially in the black church, who argued that the old Biblical justifications for slavery contradicted the New Testament.

African-American activists and their writings were rarely heard outside the black community. However, they were tremendously influential to some sympathetic white people, most prominently the first white activist to reach prominence, William Lloyd Garrison, who was its most effective propagandist. Garrison's efforts to recruit eloquent spokesmen led to the discovery of ex-slave Frederick Douglass, who eventually became a prominent activist in his own right. Eventually, Douglass would publish his own, widely distributed abolitionist newspaper, the North Star.

In the early 1850s, the American abolitionist movement split into two camps over the issue of the United States Constitution. This issue arose in the late 1840s after the publication of The Unconstitutionality of Slavery by Lysander Spooner. The Garrisonians, led by Garrison and Wendell Phillips, publicly burned copies of the Constitution, called it a pact with slavery, and demanded its abolition and replacement. Another camp, led by Lysander Spooner, Gerrit Smith, and eventually Douglass, considered the Constitution to be an anti-slavery document. Using an argument based upon Natural Law and a form of social contract theory, they said that slavery existed outside the Constitution's scope of legitimate authority and therefore should be abolished.

Another split in the abolitionist movement was along class lines. The artisan republicanism of Robert Dale Owen and Frances Wright stood in stark contrast to the politics of prominent elite abolitionists such as industrialist Arthur Tappan and his evangelist brother Lewis. While the former pair opposed slavery on a basis of solidarity of "wage slaves" with "chattel slaves", the Whiggish Tappans strongly rejected this view, opposing the characterization of Northern workers as "slaves" in any sense. (Lott, 129–30)

Idealized portrait of John Brown being adored by an enslaved mother and child as he walks to his execution.

Many American abolitionists took an active role in opposing slavery by supporting the Underground Railroad.[72] This was made illegal by the federal Fugitive Slave Law of 1850. Nevertheless, participants like Harriet Tubman, Henry Highland Garnet, Alexander Crummell, Amos Noë Freeman and others continued with their work. Abolitionists were particularly active in Ohio, where some worked directly in the Underground Railroad. Since the state shared a border with slave states, it was a popular place for slaves escaping across the Ohio River and up its tributaries, where they sought shelter among supporters who would help them move north to freedom. Two significant events in the struggle to destroy slavery were the Oberlin-Wellington Rescue and John Brown's raid on Harpers Ferry. In the South, members of the abolitionist movement or other people opposing slavery were often targets of lynch mob violence before the American Civil War.[73]

Numerous known abolitionists lived, worked, and worshipped in downtown Brooklyn, from Henry Ward Beecher, who auctioned slaves into freedom from the pulpit of Plymouth Church, to Nathan Egelston, a leader of the African and Foreign Antislavery Society, who also preached at Bridge Street AME and lived on Duffield Street. His fellow Duffield Street residents, Thomas and Harriet Truesdell were leading members of the Abolitionist movement. Mr. Truesdell was a founding member of the Providence Anti-slavery Society before moving to Brooklyn in 1851. Harriet Truesdell was also very active in the movement, organizing an antislavery convention in Pennsylvania Hall in Philadelphia. The Tuesdell's lived at 227 Duffield Street. Another prominent Brooklyn-based abolitionist was Rev. Joshua Leavitt, trained as a lawyer at Yale who stopped practicing law in order to attend Yale Divinity School, and subsequently edited the abolitionist newspaper The Emancipator and campaigned against slavery, as well as advocating other social reforms. In 1841, Leavitt published his The Financial Power of Slavery, which argued that the South was draining the national economy due to its reliance on slavery.

The end

Uncle Tom's Cabin inflamed public opinion in the North and in Britain against the personified evils of slavery.

In the 1850s, slavery remained legal in the 15 states of the American South. While it was fading away in the cities and border states, it remained strong in plantation areas that grew cash crops such as cotton, sugar, rice, tobacco or hemp. By the 1860 United States Census, the slave population in the United States had grown to four million.[74] American abolitionism was based in the North, and white Southerners alleged it fostered slave rebellion.

The white abolitionist movement in the North was led by social reformers, especially William Lloyd Garrison, founder of the American Anti-Slavery Society, and writers such as John Greenleaf Whittier and Harriet Beecher Stowe. Black activists included former slaves such as Frederick Douglass, and free blacks such as the brothers Charles Henry Langston and John Mercer Langston, who helped found the Ohio Anti-Slavery Society.[75] Some abolitionists said that slavery was criminal and a sin; they also criticized slave owners of using black women as concubines and taking sexual advantage of them.[76]

Compromise of 1850

The Compromise of 1850 attempted to resolve issues surrounding slavery caused by the War with Mexico and the admission to the Union of the slave Republic of Texas. The Compromise of 1850 was proposed by "The Great Compromiser," Henry Clay and was passed by Senator Stephen A. Douglas. Through the compromise, California was admitted as a free state after its state convention unanimously opposed slavery there, Texas was financially compensated for the loss of its territories, the slave trade (not slavery) was abolished in the District of Columbia, and the Fugitive Slave Law was passed as a concession to the South. Abolitionists were outraged because the new law required Northerners to help in the capture and return of runaway slaves.[77]

Republican Party

In 1854, Congress passed the Kansas–Nebraska Act, which opened those territories to slavery if the local residents voted that way. The antislavery gains made in previous compromises were reversed. A firestorm of outrage brought together former Whigs, Know-Nothings, and former Free Soil Democrats to form a new party in 1854–56, the Republican Party. It included a program of rapid modernization involving the government promotion of industry, railroads, banks, free homesteads, and colleges, all to the annoyance of the South. The new party denounced the Slave Power – that is the political power of the slave owners who supposedly controlled the national government for their own benefit and to the disadvantage of the ordinary white man.[78]

The Republican Party wanted to achieve the gradual extinction of slavery by market forces, because its members believed that free labor was superior to slave labor. Southern leaders said the Republican policy of blocking the expansion of slavery into the West made them second-class citizens, and challenged their autonomy. With the 1860 presidential victory of Abraham Lincoln, seven Deep South states whose economy was based on cotton and slavery decided to secede and form a new nation. The American Civil War broke out in April 1861 with the firing on Fort Sumter in South Carolina. When Lincoln called for troops to suppress the rebellion, four more slave states seceded.

This Democratic editorial cartoon links Republican candidate John Frémont (far right) to other radical movements including temperance, feminism, Fourierism, free love, Catholicism, and abolition.

Western explorer John C. Frémont ran as the first Republican nominee for president in 1856, using the political slogan: "Free soil, free silver, free men, Frémont and victory!" Although he lost, the party showed a strong base. It dominated in Yankee areas of New England, New York and the northern Midwest, and had a strong presence in the rest of the North. It had almost no support in the South, where it was roundly denounced in 1856–60 as a divisive force that threatened civil war.[79]

Without using the term "containment", the new Party in the mid-1850s proposed a system of containing slavery, once it gained control of the national government. Historian James Oakes explains the strategy:

"The federal government would surround the south with free states, free territories, and free waters, building what they called a 'cordon of freedom' around slavery, hemming it in until the system's own internal weaknesses forced the slave states one by one to abandon slavery."[80]

Abolitionists demanded immediate emancipation not a slow-acting containment. They rejected the new party, and in turn its leaders reassured voters they were not abolitionists.

John Brown

John Brown (1800–1859), abolitionist who advocated armed rebellion by slaves. He slaughtered pro-slavery settlers in Kansas and in 1859 was hanged by the state of Virginia for leading an unsuccessful slave insurrection at Harpers Ferry.

Historian Frederick Blue called John Brown "the most controversial of all 19th-century Americans."[81] When Brown was hanged after his attempt to start a slave rebellion in 1859, church bells rang, minute guns were fired, large memorial meetings took place throughout the North, and famous writers such as Emerson and Henry David Thoreau joined many Northerners in praising Brown.[82] Whereas Garrison was a pacifist, Brown resorted to violence. Historians agree he played a major role in starting the war. Some historians regard Brown as a crazed lunatic, while David S. Reynolds hails him as the man who "killed slavery, sparked the civil war, and seeded civil rights." For Ken Chowder he is "the father of American terrorism."[83]

His famous raid in October 1859, involved a band of 22 men who seized the federal Harpers Ferry Armory at Harper's Ferry, West Virginia (then part of Virginia), knowing it contained tens of thousands of weapons. Brown believed the South was on the verge of a gigantic slave uprising and that one spark would set it off. Brown's supporters George Luther Stearns, Franklin B. Sanborn, Thomas Wentworth Higginson, Theodore Parker, Samuel Gridley Howe and Gerrit Smith were all abolitionist members of the Secret Six who provided financial backing for Brown's raid. Brown's raid, says historian David Potter, "was meant to be of vast magnitude and to produce a revolutionary slave uprising throughout the South." The raid did not go as expected. Not a single slave revolted. Lt. Colonel Robert E. Lee of the U.S. Army was dispatched to put down the raid, and Brown was quickly captured. Brown was tried for treason against Virginia and hanged. At his trial, Brown exuded a remarkable zeal and single-mindedness that played directly to Southerners' worst fears. Few individuals did more to cause secession than John Brown, because Southerners believed he was right about an impending slave revolt. Shortly before his execution, Brown prophesied, "the crimes of this guilty land will never be purged away; but with blood."[84]

American Civil War

This famous photo of Gordon was widely distributed by abolitionists.[85]

From the beginning of the American Civil War, Union leaders identified slavery as the social and economic foundation of the Confederacy, and from 1862 were determined to end that support system. Meanwhile, pro-Union forces gained control of the Border States and began the process of emancipation in Maryland, Missouri and West Virginia. Lincoln issued the Emancipation Proclamation on 1 January 1863. The passage of the Thirteenth Amendment (ratified in December 1865) abolished slavery in the United States, officially freeing more than 50,000 people still enslaved in Kentucky and Delaware.[86][87][88]

In 1863, Lincoln issued the Emancipation Proclamation, which freed slaves held in the Confederate States as contraband. Border states, except Delaware, began their own emancipation programs. Thousands of slaves escaped to freedom behind Union Army lines, and in 1863 many men started serving as the United States Colored Troops. The 13th Amendment to the U.S. Constitution took effect in December 1865 and ended slavery throughout the United States. It also abolished slavery among the Indian tribes.

See also

References

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  2. ↑ Clifton E. Olmstead, History of Religion in the United States, p. 183.
  3. ↑ Wilson, Thomas, The Oglethorpe Plan, pp. 128–33
  4. ↑ Newman, Richard S. (2002). The Transformation of American Abolitionism: Fighting Slavery in the Early Republic. Chapel Hill: University of North Carolina Press. ISBN 0-8078-2671-5.
  5. ↑ John Woolman. "A Quaker Abolitionist Travels Through Maryland and Virginia". Extract from The Journal of John Woolman, 1757, New York: Houghton Mifflin, 1909, pp. 209–17.
  6. ↑ Thomas Paine; Thomas Paul Slaughter (2001). Common Sense and Related Writings. Palgrave Macmillan. p. 57.
  7. 1 2 Foner, Eric (2010). The Fiery Trial: Abraham Lincoln and American Slavery. New York: W. W. Norton & Company, Inc. p. 14.
  8. ↑ Randall M. Miller, John David Smith, Dictionary of Afro-American Slavery, Greenwood Publishing Group, 1997, p. 471.
  9. ↑ Population of the United States in 1860, p313 Eight Census of the United States, 1860
  10. ↑ Ira Berlin and Leslie Harris (2005); Gellman (2006);
  11. ↑ Foner, Eric. "Forgotten step towards freedom", New York Times. December 30, 2007.
  12. ↑ "Africans in America" – PBS Series – Part 4 (2007)
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  14. ↑ William Edward Burghardt Du Bois (1904). The Suppression of the African Slave-trade to the United States of America, 1638-1870. p. 95.
  15. ↑ David Head, "Slave Smuggling by Foreign Privateers: The Illegal Slave Trade and the Geopolitics of the Early Republic", Journal of the Early Republic (2013), 33#3 p. 538.
  16. ↑ Andrew Levy, The First Emancipator: Slavery, Religion and the Quiet Revolution of Robert Carter, New York: Random House, 2005, p. xi
  17. 1 2 Peter Kolchin, American Slavery, 1619–1877, New York: Hill and Wang, 1994, pp. 78, 81–82.
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  20. ↑ Eric Foner. Free Soil, Free Labor, Free Men: The Ideology of the Republican Party Before the Civil War (1970), p. 9.
  21. 1 2 "An activist path: Mill owner founded Uxbridge anti-slavery society, by Susan Spence". www.telegram.com. Retrieved 2012-09-28.
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  24. ↑ "History Haunts War-Torn Liberia", National Geographic, July 2003
  25. 1 2 Taylor, Nikki M. Frontiers of Freedom: Cincinnati's Black Community, 1802–1868. Ohio University Press, 2005, ISBN 0-8214-1579-4, pp. 50–79.
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  30. ↑ Mitchell Snay, "American Thought and Southern Distinctiveness: The Southern Clergy and the Sanctification of Slavery", Civil War History (1989) 35(4): 311–28; Elizabeth Fox-Genovese and Eugene D. Genovese, The Mind of the Master Class: History and Faith in the Southern Slaveholders' Worldview (2005), pp. 505–27.
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  32. ↑ Chapman, Maria Weston (1839). Right and Wrong in Massachusetts. Boston: Dow and Jackson.
  33. ↑ Torrey, E. Fuller (2013). The Martyrdom of Abolitionist Charles Torrey. Baton Rouge: Louisiana State University Press.
  34. ↑ Wm. L. Garrison (1854). "No Compromise with Slavery".; also Mayer: All in the Fire, pp. 65–67, 475.
  35. ↑ Levesque, George. "Black Abolitionists in the Age of Jackson: Catalysts in the Radicalization of American Abolitionism", Journal of Black Studies 1.2 (1970): 187–202.
  36. 1 2 Thomas O. Sloane, "Abolitionist Rhetoric", Encyclopedia of Rhetoric, Oxford University Press, 2001, p. 8.
  37. ↑ Bormann, Ernest. Forerunners of Black Power, The Rhetoric of Abolition. Englewood Cliffs: Prentice Hall, 1971. Print.
  38. ↑ Nowatzki, Robert (June 2010). Representing African Americans in transatlantic abolitionism and blackface minstrelsy. UNI Internet: Louisiana State University Press. pp. 10–14. ISBN 0807136409.
  39. ↑ Noel B, Gerson, Harriet Beecher Stowe (1976) p. 68.
  40. ↑ John F. Quinn, "Expecting the Impossible? Abolitionist Appeals to the Irish in Antebellum America," New England Quarterly (2009), 82#4 pp. 667–710.
  41. ↑ Patrick Steward, Bryan P. McGovern, The Fenians: Irish Rebellion in the North Atlantic World, 1858 – 1876, p. 51.
  42. ↑ Bryan P. McGovern (2009). John Mitchel: Irish Nationalist, Southern Secessionist. University of Tennessee Press. p. 138.
  43. ↑ Jeffrey, Julie Roy (1998). The Great Silent Army of Abolitionism. Chapel Hill, NC: University of North Carolina Press. p. 1.
  44. ↑ Lerner, Gerda (2004). The Grimké Sisters from South Carolina: Pioneers for Women's Rights and Abolition. Chapel Hill, NC: University of North Carolina Press. p. 61.
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  47. ↑ Greene, Dana (April 1981). "Quaker Feminism: The Case of Lucretia Mott". Pennsylvania History. 48 (2): 149.
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  56. ↑ Breen, Patrick H. (2002). "The Female Antislavery Petition Campaign of 1831–32". The Virginia Magazine of History and Biography. 110 (3): 377.
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  58. ↑ Divided by Faith: Evangelical Religion and the Problem of Race in America. Oxford, New York: Oxford University Press. 2001-09-06. ISBN 9780195147070.
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  61. ↑ Lauber, Almon Wheeler, Indian Slavery in Colonial Times Within the Present Limits of the United States. New York: Columbia University, 1913. See also the Rhode Island Historical Society FAQ Archived 11 January 2009 at the Wayback Machine..
  62. ↑ Jay Coughtry (1981): The Notorious Triangle: Rhode Island and the African Slave Trade, 1700–1807. Philadelphia, Pa.
  63. ↑ Sewall, Samuel (1700). The Selling of Joseph: A Memorial. Boston: Bartholomew Green and John Allen (Massachusetts Historical Society). Retrieved 9 December 2011.
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Further reading

  • Abzug, Robert H. Cosmos Crumbling: American Reform and the Religious Imagination. Oxford, 1994. ISBN 0-19-503752-9.
  • Bacon, Jacqueline. The Humblest May Stand Forth: Rhetoric, Empowerment, and Abolition. University of South Carolina Press, 2002. ISBN 1-57003-434-6.
  • Barnes, Gilbert H. The Anti-Slavery Impulse 1830–1844. Reprint, 1964. ISBN 0-7812-5307-1.
  • Berlin, Ira and Leslie Harris (eds.) Slavery in New York. New Press, 2005. ISBN 1-56584-997-3.
  • Blue, Frederick J. No Taint of Compromise: Crusaders in Antislavery Politics. Louisiana State University Press, 2004. ISBN 0-8071-2976-3.
  • Bordewich, Fergus M. Bound for Canaan: The Underground Railroad and the War for the Soul of America. HarperCollins, 2005. ISBN 0-06-052430-8.
  • Carey, Brycchan. From Peace to Freedom: Quaker Rhetoric and the Birth of American Antislavery, 1657–1761. New Haven, CT: Yale University Press, 2012.
  • Child, Lydia Maria. (1833). An Appeal in Favor of That Class of Americans Called Africans. Boston: Allen and Ticknor.[1]
  • Cogliano, Francis D (2006). Thomas Jefferson: Reputation and Legacy. Edinburgh University Press. ISBN 978-0-7486-2499-7. 
  • Crawford, Alan Pell (2008). Twilight at Monticello: The Final Years of Thomas Jefferson. Random House. ISBN 978-1-4000-6079-5. 
  • Davis, David Brion, Inhuman Bondage: The Rise and Fall of Slavery in the New World Oxford, 2006. ISBN 0-19-514073-7.
  • Delbanco, Andrew. The Abolitionist Imagination. Cambridge, MA: Harvard University Press, 2012.
  • Filler, Louis. The Crusade Against Slavery 1830–1860. 1960. ISBN 0-917256-29-8.
  • Frost, Karolyn Smardz; Osei, Kwasi (Cover design); South, Sunny (Cover art) (2007). I've Got a Home in Glory Land: A Lost Tale of the Underground Railroad. New York: Farrar, Straus and Giroux. ISBN 978-0-374-16481-2.  ISBN 978-0-374-53125-6. Winner, 2007 Governor General's Literary Award for Nonfiction; Nominee (Nonfiction), National Book Critics Circle Award 2007. See, Governor General's Award for English language non-fiction.
  • David Nathaniel Gellman. Emancipating New York: The Politics of Slavery And Freedom, 1777–1827 Louisiana State University Press, 2006. ISBN 0-8071-3174-1.
  • Griffin, Clifford S. Their Brothers' Keepers: Moral Stewardship in the United States 1800–1865. Rutgers University Press, 1967. ISBN 0-313-24059-0.
  • Hammond, John Craig and Matthew Mason (eds.) Contesting Slavery: The Politics of Bondage and Freedom in the New American Nation. Charlottesville, VA: University of Virginia Press, 2011.
  • Harrold, Stanley. The Abolitionists and the South, 1831–1861. University Press of Kentucky, 1995. ISBN 0-8131-0968-X.
  • Harrold, Stanley. The American Abolitionists. Longman, 2000. ISBN 0-582-35738-1.
  • Harrold, Stanley. The Rise of Aggressive Abolitionism: Addresses to the Slaves. University Press of Kentucky, 2004. ISBN 0-8131-2290-2.
  • Hassard, John R. G. The Life of John Hughes: First Archbishop of New York. Arno Press, 1969
  • Horton, James Oliver. "Alexander Hamilton: Slavery and Race in a Revolutionary Generation" New-York Journal of American History 2004 65(3): 16–24. ISSN 1551-5486
  • Huston, James L. "The Experiential Basis of the Northern Antislavery Impulse." Journal of Southern History 56:4 (November 1990): 609–40.
  • Mayer, Henry All on Fire: William Lloyd Garrison and the Abolition of Slavery St. Martin's Press, 1998. ISBN 0-312-18740-8.
  • McKivigan, John R. The War Against Proslavery Religion: Abolitionism and the Northern Churches, 1830–1865 Cornell University Press, 1984. ISBN 0-8014-1589-6.
  • McPherson, James M. The Abolitionist Legacy: From Reconstruction to the NAACP. Princeton University Press, 1975. ISBN 0-691-04637-9.
  • Osofsky, Gilbert. "Abolitionists, Irish Immigrants, and the Dilemmas of Romantic Nationalism" American Historical Review 1975 80(4): 889–912. ISSN 0002-8762 in JSTOR
  • Perry, Lewis and Michael Fellman, eds. Antislavery Reconsidered: New Perspectives on the Abolitionists. Louisiana State University Press, 1979. ISBN 0-8071-0889-8.
  • Peterson, Merrill D. John Brown: The Legend Revisited. University Press of Virginia, 2002. ISBN 0-8139-2132-5.
  • Peterson, Merrill D. (1960). The Jefferson Image in the American Mind. University of Virginia Press. p. 548. ISBN 0-8139-1851-0. 
  • Pierson, Michael D. Free Hearts and Free Homes: Gender and American Antislavery Politics. University of North Carolina Press, 2003. ISBN 0-8078-2782-7.
  • Quarles, Benjamin. "Sources of Abolitionist Income," Mississippi Valley Historical Review (1945) 32#1 pp. 63–76 in JSTOR
  • Schafer, Judith Kelleher. Becoming Free, Remaining Free: Manumission and Enslavement in New Orleans, 1846–1862. Louisiana State University Press, 2003. ISBN 0-8071-2862-7.
  • Salerno, Beth A. Sister Societies: Women's Antislavery Organizations in Antebellum America. Northern Illinois University Press, 2005. ISBN 0-87580-338-5.
  • Speicher, Anna M. The Religious World of Antislavery Women: Spirituality in the Lives of Five Abolitionist Lecturers. Syracuse University Press, 2000. ISBN 0-8156-2850-1.
  • Stauffer, John. The Black Hearts of Men: Radical Abolitionists and the Transformation of Race. Harvard University Press, 2002. ISBN 0-674-00645-3.
  • Vorenberg, Michael. Final Freedom: The Civil War, the Abolition of Slavery, and the Thirteenth Amendment. Cambridge University Press, 2001. ISBN 0-521-65267-7.
  • Wilson, Thomas D. The Oglethorpe Plan: Enlightenment Design in Savannah and Beyond. Charlottesville, VA: University of Virginia Press, 2012. ISBN 978-0-8139-3290-3.
  • Zilversmit, Arthur. The First Emancipation: The Abolition of Slavery in the North. University of Chicago Press, 1967. ISBN 0-226-98332-3.
Wikiquote has quotations related to: Abolitionism in the United States
Wikisource has the text of the 1921 Collier's Encyclopedia article Abolitionists.

  1. ↑ "Dangerous Ideas: Controversial Works from the William L. Clements Library - An Appeal in Favor of that Class of Americans Called Africans".
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