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| '''Abolitionism''' was a movement to end the slave trade and emancipate slaves in western Europe and the Americas. The slave system aroused little protest until the 18th century, when rationalist thinkers of the Enlightenment criticized it for violating the rights of man, and Quaker and other evangelical religious groups condemned it as un-Christian. Though antislavery sentiments were widespread by the late 18th century, they had little immediate effect on the centers of slavery themselves—the West Indies, South America, and the southern U.S. In 1807 the importation of African slaves was banned in the U.S. and the British colonies. Slavery was abolished in the British West Indies by 1838 and in the French possessions 10 years later. In the 11 Southern states of the U.S., however, slavery was a social and economic institution. American abolitionism laboured under the handicap that it threatened the harmony of North and South in the Union, and it also ran counter to the U.S. Constitution, which left the question of slavery to the individual states. The abolitionist movement in the North was led by agitators such as William Lloyd Garrison, founder of the American Anti-Slavery Society, writers such as John Greenleaf Whittier, former slaves such as Frederick Douglass, and Harriet Beecher Stowe. The election of Abraham Lincoln, who opposed the spread of slavery to the West, marked a turning point in the movement. Convinced that their way of life was threatened, the Southern states seceded from the Union (see secession), which led to the American Civil War. In 1863 Lincoln (who had never been an abolitionist) issued the Emancipation Proclamation, which freed slaves held in the Confederate states; the 13th Amendment to the U.S. Constitution (1865) prohibited slavery throughout the country. Slavery was abolished in Latin America by 1888. In some parts of Africa and in much of the Islamic world, it persisted as a legal institution well into the 20th century. | |||
| Abolitionism was preceded by the New ] in 1542, in which ] declared free all native american slaves, abolishing slavery of these races, and declaring them citizens of the Empire with full rights. The move was prompted by the thoughts of the Spanish monk ] and the ]. However, it wasn't a true abolition of slavery, as Spain replaced the American slaves with African ones. | |||
| Today, child and adult slavery and ] are illegal in most countries, as well as being against ]. Because slavery still exists, with an estimated 27 million people enslaved worldwide, a new international abolitionist movement has recently emerged. | |||
| ===Slavery in Great Britain=== | |||
| {{Main|Slavery in Britain and Ireland}} | |||
| ] (1705-1793), whose opinion in ] (1772) declared that slavery was illegal in England.]] | |||
| The last form of enforced servitude (]age) had disappeared in Britain with the beginning of the seventeenth century. But by the eighteenth century, ] and ]n (from ]) slaves began to be brought into ] and ] as personal servants.<ref>, accessed 15 Feb 2008</ref> They were not bought or sold, and their legal status was unclear until 1772, when the case of a runaway slave named ] forced a legal decision. The owner, Charles Steuart, had attempted to abduct him and send him to ] to work on the sugar plantations. While in London, Somersett had been ] and his godparents issued a writ of '']''. As a result ], Chief Justice of the ], had to judge whether the abduction was legal or not under English ] as there was no legislation for slavery in England. | |||
| In his judgment of 22 June 1772, Mansfield declared: "Whatever inconveniences, therefore, may follow from a decision, I cannot say this case is allowed or approved by the law of England; and therefore the black must be discharged." He thus declared that the condition of slavery did not exist under ]. This judgment emancipated the ten to fourteen thousand slaves in England. It also laid down the principle that slavery contracted in other jurisdictions (such as the American colonies) could not be enforced in England.<ref>S.M.Wise, ''Though the Heavens May Fall'', Pimlico (2005)</ref> | |||
| After reading of the ], an African slave in Scotland, ], left his master, John Wedderburn. A similar case to Steuart's was brought by Wedderburn in 1776, with the same result: ] slavery was ruled not to exist under the ]. Nonetheless, there were native-born Scottish ]s until 1799, when ] previously kept in serfdom gained ]. | |||
| ] (c1729-1780) gained fame in his time as "the extraordinary Negro", and to 18th century British abolitionists he became a symbol of the humanity of Africans and immorality of the slave trade.]] | |||
| ===First steps=== | |||
| Despite the disappearance of slavery in Great Britain, slavery was a way of life in the southern colonies of America and the ] of the ]. | |||
| By 1783, an anti-slavery movement was beginning among the British public. That year the first British abolitionist organization was founded by a group of ]. The Quakers continued to be influential throughout the lifetime of the movement, in many ways leading the campaign.<ref name=bbc-quakers>{{cite web | |||
| | last = Tomkins | |||
| | first = Stephen | |||
| | title = BBC NEWS | Magazine | Keeping it under their hats | |||
| | publisher = BBC | |||
| | date = 2007-03-22 | |||
| | url = http://news.bbc.co.uk/1/hi/magazine/6476645.stm | |||
| | accessdate = 2008-01-02 }}</ref> On 17 June 1783 the issue was formally brought to government by Sir Cecil Wray (] for ]), who presented the Quaker petition to parliament. Also in 1783, ] issued a call to the ] to cease its involvement in the ] and to formulate a workable policy to draw attention to and improve the conditions of ] ]. | |||
| The exploration of the African continent, by such British groups as the ] (1788), promoted the abolitionists' cause by showing Europeans that the African "savages" were human beings with legitimate, complex cultures. The African Association also had close ties with ], perhaps the most important political figure in the battle for abolition in the British Empire. | |||
| Black people played an important part in the movement for abolition. In Britain, ], whose autobiography was published in nine editions in his lifetime, campaigned tirelessly against the slave trade. | |||
| ===Growth of the movement=== | |||
| ] (1759-1833), politician and philanthropist who was a leader of the movement to abolish the slave trade.]] | |||
| In May 1787, the ] was formed, referring to the ], the trafficking in slaves by British ] who took manufactured goods from ports such as Bristol and Liverpool, sold or exchanged these for slaves in ] where the African chieftain hierarchy was tied to slavery, shipped the slaves to ] and other ] countries or the ], where they sold or exchanged them mainly to the Planters for rum and sugar, which they took back to British ports. This was the so-called ] because these mercantile merchants traded in three places each round-trip. Political influence against the inhumanity of the slave trade grew strongly in the late eighteenth century. Many people, some African, some European by descent, influenced abolition. Well known abolitionists in Britain included ] who had seen the cruelty of the trade at first hand, ], ], and other members of the ] of ] reformers, as well as ] who took most of the places on the ], having been the first to present a petition against the slave trade to the British Parliament and who founded the predecessor body to the Committee. As ], Quakers were not eligible to become British MPs in the late eighteenth and early nineteenth century, so the Anglican evangelist ] was persuaded to become the leader of the ] campaign. Clarkson became the group's most prominent researcher, gathering vast amounts of information about the slave trade, gaining first hand accounts by interviewing sailors and former slaves at British ports such as ], ] and ]. | |||
| ] (c1745-1797) was one of the most prominent people of African heritage involved in the British debate for the abolition of the slave trade.]] | |||
| Mainly because of Clarkson's efforts, a network of local abolition groups was established across the country. They campaigned through public meetings and the publication of ] and ]. One of the earliest books promoted by Clarkson and the ] was the autobiography of the freed slave ]. The movement had support from such freed slaves, from many denominational groups such as ], ], ], ] and others, and reached out for support from the new ] of the cities in the midlands and north of England. Even women and children, previously un-politicised groups, became involved in the campaign although at this date women often had to hold separate meetings and were ineligible to be represented in the British Parliament, as indeed were the majority of the men in Britain. | |||
| One particular project of the abolitionists was the negotiation with African chieftains for the purchase of land in ]n kingdoms for the establishment of ']' – a settlement for former slaves of the ] and the ], back in west Africa. This privately negotiated settlement, later part of ] eventually became protected under a British Act of Parliament in 1807-8, after which British influence in West Africa grew as a series of negotiations with local Chieftains were signed to stamp out trading in slaves. These included agreements to permit British navy ships to intercept Chieftains' ships to ensure their merchants were not carrying slaves. | |||
| ] | |||
| It became part of a large body of abolitionist literature. | |||
| In 1796, ] published the memoirs of his five-year voyage to ] as part of a military force sent out to subdue ]s, former slaves living in the inlands. The book is critical of the treatment of slaves and contains many images by ] and ] depicting the cruel treatment of runaway slaves. | |||
| ===Slave Trade Act 1807=== | |||
| ] | |||
| The ] was passed by the ] on 25 March 1807, making the slave trade illegal throughout the British Empire. The Act imposed a fine of £100 for every slave found aboard a British ship. | |||
| Such a law was bound to be eventually passed, given the increasingly powerful abolitionist movement. The timing might have been connected with the ] raging at the time. At a time when Napoleon took the retrograde decision to revive slavery which was abolished during the French Revolution and to send his troops to re-enslave the people of ] and the other French Caribbean possessions, the British prohibition of the slave trade gave the British Empire the high moral ground. | |||
| The act's intention was to entirely outlaw the slave trade within the ], but the trade continued and captains in danger of being caught by the ] would often throw slaves into the sea to reduce the fine. In 1827, Britain declared that participation in the slave trade was ] and punishable by ]. Between 1808 and 1860, the ] seized approximately 1,600 slave ships and freed 150,000 Africans who were aboard.<ref> BBC</ref> Action was also taken against African leaders who refused to agree to British treaties to outlaw the trade, for example against "the usurping King of ]", deposed in 1851. Anti-slavery treaties were signed with over 50 African rulers.<ref></ref> | |||
| ===Slavery Abolition Act 1833=== | |||
| {{main|Slavery Abolition Act 1833}} | |||
| ] | |||
| After the 1807 act, slaves were still held, though not sold, within the British Empire. In the 1820s, the abolitionist movement again became active, this time campaigning against the institution of slavery itself. The ] was founded in 1823. Many of the campaigners were those who had previously campaigned against the slave trade. ] contributed to the abolition of slavery with his Christmas rebellion in 1831. | |||
| On 28 August 1833, the ] was given ], which paved the way for the abolition of slavery within the ] and its ]. On 1 August 1834, all slaves in the British Empire were emancipated, but they were indentured to their former owners in an ] which was abolished in two stages; the first set of apprenticeships came to an end on 1 August 1838, while the final apprenticeships ended two years later on 1 August 1840. The government set aside £20 million to cover compensation of slave owners across the Empire, but the former slaves received no compensation or reparations.<ref>{{cite web |url=http://www.pdavis.nl/Legis_07.htm |title=Slavery Abolition Act 1833 |date=1833-08-28 |accessdate=2008-06-04}}</ref> | |||
| ] Convention, 1840" by ] (1841).]] | |||
| ===Campaigning after the act=== | |||
| From 1839, the British and Foreign Anti-Slavery Society worked to outlaw slavery in other countries and to pressure the government to help enforce the suppression of the slave trade by declaring ] ]s and pursuing them. This organization continues today as ]. | |||
| The importation of slaves into the United States was abolished in 1808. | |||
| ==France== | |||
| {{See|Colonialism}} | |||
| As in other "New World" colonies, the ] provided the French colonies with manpower for the ] ]. The ] included ] (briefly), ] (briefly), ], ], ], ], ] (briefly), ], ], ] (briefly), ] (], but not ]), ] (] only), ] (briefly), and the current French ] of ] and ] (including ] and northern half of ]) in the Caribbean sea. | |||
| ] (1754-1793), who organized the ] in 1788 in the midst of the ].]] | |||
| The slave trade was regulated by ]'s '']''. The revolt of slaves in the largest French colony of St. Domingue in 1791 was the beginning of what became the ] led by ]. The institution of slavery was first abolished in St. Domingue in 1793 by Sonthonax, who was the Commissioner sent to St. Domingue by the Convention, after the slave revolt of 1791, in order to safeguard the allegiance of the population to revolutionary France. The Convention, the first elected Assembly of the ] (1792-1804), then abolished slavery in law in France and its colonies on 4 February 1794. ] and the ] (''Société des Amis des Noirs''), led by ], were part of the abolitionist movement, which had laid important groundwork in building anti-slavery sentiment in the ]. The first article of the law stated that "Slavery was abolished" in the French colonies, while the second article stated that "slave-owners would be indemnified" with financial compensation for the value of their slaves. The constitution of France passed in 1795 included in the declaration of the Rights of Man that slavery was abolished. | |||
| However, ] did not include any declaration of the Rights of Man in the Constitution promulgated in 1799, and decided to re-establish slavery after becoming ], and sent military governors and troops to the colonies to do this. On 10 May 1802, ] launched a rebellion in Guadeloupe against Napoleon's representative, ]. The rebellion was repressed, and slavery was re-established. The news of this event sparked the rebellion that led to the loss of the lives of tens of thousands of French soldiers, a greater loss of civilian lives, and ]'s gaining independence in 1804, and the consequential loss of the second most important French territory in the Americas, Louisiana, which was sold to the United States of America. The French governments refused to recognize Haiti and only did so in the 1830s when Haiti agreed to pay a substantial amount of reparations. Then, on 27 April 1848, under the ] (1848-52), the ] ] again abolished slavery. The state bought the slaves from the ''colons'' (white colonists; '']'' in ]), and then freed them. | |||
| ] (1849).]] | |||
| At about the same time, France started colonizing Africa. Its activities there included ] to ], ], and ] plantations under isolated, harsh working conditions often compared to slavery. | |||
| Debates about the dimensions of colonialism continue. On 10 May 2001, the ] officially acknowledge slavery and the Atlantic Slave Trade as a ]. 10 May was chosen as the day dedicated to recognition of the crime of slavery. Anti-colonial activists also want the French Republic to recognize ]. | |||
| Although the crime of slavery was formally recognized, four years later, the conservative ] (UMP) voted on 23 February 2005 for a law to require teachers and textbooks to "acknowledge and recognize in particular the positive role of the French presence abroad, especially in North Africa." This resolution was met with public uproar and accusations of ], both inside France and abroad. Because of this law, ], president of Algeria, refused to sign the envisioned "friendly treaty" with France. Famous writer ], leader of the '']'' movement, refused to meet UMP leader ], who cancelled his planned visit to Martinique. President ] (UMP) repealed the controversial law at the beginning of 2006. | |||
| ==Wallachia and Moldavia== | |||
| In the principalities of ] and ] (now part of ]), the ]s were freed in the mid-18th century (1746 in Wallachia, and 1749 in Moldavia). Enslavement of the ] (often referred to as Gypsies) was still legal at the beginning of the 19th century. Abolitionism was associated with the progressive pro-European and anti-Ottoman movement, which gradually gained power in the two principalities. Between 1843 and 1855, all of the 250,000 enslaved Roma slaves were liberated. Many migrated to ] and North America. | |||
| ==United States== | |||
| ===Gradual abolition=== | |||
| ] (1737-1805), whose 1775 article "African Slavery in America" was the first article published in what would become the United States which advocated abolishing slavery and freeing the slaves.]] | |||
| The ] was the first American abolition society, formed 14 April 1775, in ], primarily by ] who had strong religious objections to slavery. ] Quakers, associated with ], co-founder of ] , and who also settled at ] prior to 1770, were among the first in America to free slaves. The society ceased to operate during the ] and the British occupation of Philadelphia. After the Revolution, it was reorganized in 1784, with ] as its first president.<ref>Newman, Richard S. The Transformation of American Abolitionism: Fighting Slavery in the Early Republic. Univ of North Carolina Press, 2002. ISBN 0-8078-2671-5.</ref> ] was another leader, as were many Quakers. ] gave up most of his business in 1756 to devote himself to campaigning against slavery along with other Quakers.<ref>John Woolman. Extract from The Journal of John Woolman, 1757, New York: Houghton Mifflin, 1909, 209–217.</ref> The first article published in what later became the United States advocating the emancipation of slaves and the abolition of slavery was written by ]. Titled "African Slavery in America", it appeared on 8 March 1775 in the ''Postscript to the Pennsylvania Journal and Weekly Advertiser'', more popularly known as ''The Pennsylvania Magazine'', or ''American Museum''.<ref>Van der Weyde, William M., ed. ''The Life and Works of Thomas Paine''. New York: Thomas Paine National Historical Society, 1925, p. 19-20.</ref> | |||
| ===Abolitionist Movement=== | |||
| The Abolitionist Movement set in motion actions in every state to abolish slavery. This succeeded in passing legislation to eventually emancipate the slaves in every northern state by 1804 except for Delaware, Kentucky, Maryland, and Missouri, who were allowed to remain as slave states even after the Emancipation Proclamation was issued; Although the emancipation was so gradual that there were still a dozen "permanent apprentices" in the 1860 census. | |||
| ] (1745-1829), who founded the ] in 1785.]] | |||
| The principal organized bodies to advocate this reform were the ], the Pennsylvania Antislavery Society and the ]. The last was headed by powerful Federalist politicians: ], ] and republican ]. Thanks to the considerable efforts of the NYMS, ] abolished slavery (gradually) in 1799. In terms of numbers of slaves, this was the largest emancipation in American history (before 1863). New Jersey in 1804 was the last northern state to abolish slavery (again in gradual fashion). At the ] of 1787, agreement was reached that allowed the Federal government to abolish the international slave trade, but not prior to 1808. By that time, all the states had passed individual laws abolishing or severely limiting the trade, all but ] by 1798; some of the Southern laws were later repealed. <ref> | |||
| Ira Berlin and Leslie Harris (2005); Gellman (2006); Garry Wills, ''Negro President''.</ref> | |||
| After the Revolutionary War, Quaker and Moravian advocates helped persuade slaveholders in the Upper South to free their slaves. Many individual acts of manumission freed thousands of slaves. People were also moved by their own struggles in the Revolution; wills and deeds cited language about the equality of men in decisions to free slaves. Slaveholders were also encouraged to do so because the economics of the area was changing. They were shifting from labor-intensive tobacco culture to mixed crop cultivation and did not need as many slaves. After the Revolution, the percentage of free Negroes in the Upper South increased sharply from one to ten percent, with most of that increase in Virginia, Maryland and Delaware. By 1810 three-quarters of blacks in Delaware were free. By 1860 91.7 percent of Delaware's blacks were free, and 49.7 percent of those in Maryland.<ref>Peter Kolchin, ''American Slavery, 1619-1877'', New York: Hill and Wang, 1994, pp.78, 81-82</ref> | |||
| The importation of slaves into the United States was officially banned on 1 January 1808.<ref> ''New York Times.'' December 30, 2007.</ref> | |||
| ] (1800-1859), abolitionist who advocated armed insurrection to overthrow the institution of slavery. He organized the ] (1856) and was later executed for leading an unsuccessful 1859 raid on ].]] | |||
| During the Congress debate on the 1820 ] debate, which sought to limit slavery in ] as it became a state, ] declared that "laws or compacts imposing any such condition 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; however, according to ], this may have been the first time anywhere 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. ] refused to allow the mails to carry abolition pamphlets to the South.<ref>Schlesinger ''Age of Jackson'', p.190</ref> Northern teachers suspected of any tinge of abolitionism were expelled from the South, and abolitionist literature was banned. Southerners rejected the denials of Republicans that they were abolitionists, and pointed to ] attempt in 1859 to start a slave uprising as proof that multiple Northern conspiracies were afoot to ignite bloody slave rebellions. Although some abolitionists did call for slave revolts, no evidence of any other Brown-like conspiracy has been discovered.<ref> David Brion Davis, ''Inhuman Bondage'' (2006) p 197, 409; Stanley Harrold, ''The Abolitionists and the South, 1831-1861'' (1995) p. 62; Jane H. and William H. Pease, "Confrontation and Abolition in the 1850s" ''Journal of American History'' (1972) 58(4): 923-937. </ref> 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".<ref> Eric Foner. ''Free Soil, Free Labor, Free Men: The Ideology of the Republican Party Before the Civil War'' (1970), p. 9</ref> However, many conservative Northerners were uneasy at the prospect of the sudden addition to the labor pool of a huge number of freed laborers who were used to working for very little, and thus seen as being willing to undercut prevailing wages.{{Fact|date=October 2007}}. The famous, "fiery" Abolitionist, ], from ], 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 ] to the movement. | |||
| ===Colonization and the founding of Liberia=== | |||
| ] (1777-1852), one of the three founders of the ].]] | |||
| In the early part of the 19th century, a variety of organizations were established advocating the movement of black people from the United States to locations where they would enjoy greater freedom; some endorsed ], while others advocated ]. During the 1820s and 1830s the ] (A.C.S.) was the primary vehicle for proposals to return black Americans to freedom in Africa. It had broad support nationwide among white people, including prominent leaders such as ],<ref></ref> ] and ], who saw this as preferable to ]. There was, however, considerable opposition among African Americans, many of whom did not see colonization as a viable or acceptable solution to their daunting problems in the United States. One notable opponent of such plans was the wealthy free black abolitionist ] of ]. | |||
| After a series of attempts to plant small settlements on the coast of ], the A.C.S. established the colony of ] 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 of the migrants died fairly quickly. Enough survived to ] 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 granting of American citizenship. ]s ruled Liberia continuously until the ] of 1980.<ref></ref> | |||
| ===Emigration=== | |||
| The emigrationist tradition dated back to the Revolutionary War era. Initially, the thought was that free African Americans would want to emigrate to Africa, but over time other ideas became popular. After Haiti became independent, it tried to recruit African Americans to migrate there after it re-established trade relations with the United States. The ] was the name of a group formed to promote relations between the countries. <ref name="Nikki">Taylor, Nikki M. "Frontiers of Freedom: Cincinnati's Black Community, 1802-1868" Ohio University Press, 2005, ISBN 0-8214-1579-4, pp.50-79.</ref> | |||
| ]'s Black community sponsored founding the ], 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 black Americans emigrating from a number of locations in the United States. <ref> name="Nikki">Taylor, Nikki M. ''Frontiers of Freedom: Cincinnati's Black Community, 1802-1868'', Columbus: Ohio University Press, 2005, ISBN 0-8214-1579-4, pp.50-79.</ref> | |||
| ===Garrison and immediate emancipation=== | |||
| ] (1805-1879), publisher of the abolitionist newspaper '']'' and one of the founders of the ].]] | |||
| A radical shift came in the 1830s, led by ], who demanded "immediate emancipation, gradually achieved". That is, he demanded that slave-owners repented immediately, and set up a system of emancipation. ], an evangelical minister, and ], a free African American, joined Garrison in 1833 to form the 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, ], attempted to suppress it, the students moved to ]. Due to the students' anti-slavery position, Oberlin soon became one of the most liberal colleges and accepted African American students. | |||
| ] (1818-1895), a former slave whose memoirs, '']'' (1845) and '']'' (1855), became bestsellers which aided the cause of abolition.]] | |||
| After 1840 "abolition" usually referred to positions like Garrison's; it was largely an ideological movement led by about 3000 people, including free blacks and people of color, many of whom, such as ], and ] and ] in Philadelphia, played prominent leadership roles. Abolitionism had a strong religious base including Quakers, and people converted by the revivalist fervor of the ], led by ] in the North in the 1830s. Belief in abolition contributed to the breaking away of some small denominations, such as the ]. | |||
| ] abolitionists founded some colleges, most notably ] in ] and ] in ]. The well-established colleges, such as ], ] and ], generally opposed abolition,{{Fact|date=February 2007}} although the movement did attract such figures as Yale president ] and Harvard president ]. | |||
| In the North, most opponents of slavery supported other modernizing reform movements such as the ], ]ing, and prison- and asylum-building. They split bitterly on the role of women's activism. | |||
| ], the ] leader of the Irish in Ireland, supported the abolition of slavery in the British Empire and in America. O'Connell had played a leading role in securing ] (the removal of the civil and political disabilities of Roman Catholics in Great Britain and Ireland) and he was one of ]'s models. Garrison recruited him to the cause of American abolitionism. O'Connell, the black abolitionist ], and the temperance priest ] organized a petition with 60,000 signatures urging the Irish of the United States to support abolition. O'Connell also spoke in the United States for abolition. | |||
| The ]s in the United States mostly took a pro-slavery position. Several reasons have been suggested for this: that ] immigrants were competing with free blacks for jobs, and disliked having the same arguments used for Irish and for black freedom; that they were loyal to the ], which defended ''their'' liberties, and disliked the fundamentally extra-constitutional position of the Abolitionists; and that they perceived abolitionism as Protestant, and were therefore suspicious of them. In addition, slaveholders had no hesitation in voicing support for the freedom of Ireland, a white nation outside the United States. | |||
| Radical Irish nationalists - those who broke with O'Connell over his refusal to contemplate the violent overthrow of British rule in Ireland - had a diversity of views about slavery. ], who spent the years 1853 to 1875 in America, was a passionate propagandist in favor of slavery; three of his sons fought in the ]. On the other hand, his former close associate ] served as a ] in the ] during the ]. | |||
| 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 '']'' issued in 1839, the American church continued in deeds, if not in public discourse, to support slaveholding interests. The Bishop of New York denounced O'Connell's petition as a forgery, and if genuine, an unwarranted foreign interference. The Bishop of Charleston declared that, while Catholic tradition opposed slave trading, it had nothing against slavery. No American bishop supported abolition before the Civil War. While the war went on, they continued to allow slave-owners to take communion. | |||
| One historian observed that ritualist churches separated themselves from heretics rather than sinners; he observed that Episcopalians and Lutherans also accommodated themselves to slavery. (Indeed, one southern Episcopal bishop was a Confederate general.) There were more reasons than religious tradition, however, as the Anglican Church had been the established church in the South during the colonial period. It was linked to the traditions of landed gentry and the wealthier and educated planter classes, and the Southern traditions longer than any other church. In addition, while the Protestant missionaries of the Great Awakening initially opposed slavery in the South, by the early decades of the 19th century, Baptist and Methodist preachers in the South had come to an accommodation with it in order to evangelize with farmers and artisans. By the Civil War, the Baptist and Methodist churches split into regional associations because of slavery.<ref>Dooley 11-15; McKivigan 27 (ritualism), 30, 51, 191, Osofsky; ''ANB'' ]</ref> | |||
| After O'Connell's failure, the American Repeal Associations broke up; but the Garrisonians rarely relapsed into the "bitter hostility" of American Protestants towards the Roman Church. Some antislavery men joined the ] in the collapse of the parties; but ] ridiculed it as a mushroom growth, a distraction from the real issues. Although the Know-Nothing legislature of Massachusetts honored Garrison, he continued to oppose them as violators of fundamental rights to freedom of worship. | |||
| ], 1852, USA edition; published simultaneously on both sides of the Atlantic by American author ] and with an introduction by the English pastor ], the novel caught the public imagination just at a turning point in popular support for American abolition.]] | |||
| Abolitionists like ] repeatedly condemned slavery for contradicting the principles of freedom and equality on which the country was founded. In 1854, Garrison wrote: | |||
| <blockquote>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.<ref>''No Compromise with Slavery'', 1854, by Wm. L. Garrison retrieved from http://memory.loc.gov/cgi-bin/query/r?ammem/rbaapc:@field(DOCID+@lit(rbaapc11000div2)); also Mayer: ''All in the Fire'', pp. 65-67, 475. </ref></blockquote> | |||
| ===History of abolition in the United States=== | |||
| {{main|Origins of the American Civil War|History of slavery in the United States}} | |||
| In ''The Struggle for Equality'', historian James M. McPherson defines an abolitionist "as one who before the ] had agitated for the immediate, unconditional, and total abolition of slavery in the United States." | |||
| Although there were several groups that opposed slavery (such as the ]), at the time of the founding of the Republic, there were few states which prohibited slavery outright. The ] had several provisions which accommodated slavery, although none used the word. Passed unanimously by the ] in 1787, the ] forbade slavery in the ], a vast area which had previously belonged to individual states in which slavery was legal. | |||
| American abolitionism began very early, well before the United States were formed as a nation. An early law abolishing slavery (but not temporary ]) in Rhode Island in 1652 foundered within 50 years. <ref>Lauber, Almon Wheeler, ''Indian Slavery in Colonial Times Within the Present Limits of the United States.'' New York: Columbia University, 1913. . HTML version accessed from See also the Rhode Island Historical Society .</ref> ], a prominent Bostonian and one of the judges at the ], wrote 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. | |||
| Abolitionists included those who joined the ] or its auxiliary groups in the 1830s and 1840s as the movement fragmented.<ref>''The Abolitionist Legacy: From Reconstruction to the NAACP'' by James M. McPherson, p. 4</ref> The fragmented anti-slavery movement included groups such as the Libery party; the American and Foreign Anti-Slavery Society; the American Missionary Association; and the Church Anti-Slavery Society. McPherson describes three types of abolitionists prior to the Civil War: | |||
| <blockquote>On the ideological spectrum, from immediate abolition on the Left to conservative antislavery on the Right, it is often hard to tell where "abolition" (which demanded unconditional emancipation and usually envisaged civil equality for the free slaves.) ended and "antislavery" or "free soil" (which desired only the containment of slavery and was ambivalent on the question of equality) began. In ] particularly, many free soilers were abolitionists at heart; in the mid-Atlantic states and even more in the old Northwest, political abolitionists tended to submerge their abolitionist identity in the broader but shallower stream of free soil.</blockquote> | |||
| ] was the first territory (not a state at the time) in North America to abolish slavery outright in 1777. The first state to abolish slavery outright was Pennsylvania in 1780. All of the other states north of ] began to gradually abolish slavery between 1781 and 1804. ] had limited slave trading in 1774{{Fact|date=February 2008}} (] had also attempted to do so before the Revolution, but the Privy Council had vetoed the act), all the other northern states also limited the slave trade by 1786, and Georgia in 1798.{{Fact|date=February 2008}} These northern emancipation acts typically provided that slaves born before the law was passed would be freed at a certain age, and so remnants of slavery lingered; in ], a dozen "permanent apprentices" were recorded in the 1860 census. | |||
| The institution remained solid in the South, however 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 response southern legislators banned abolitionist literature and encouraged harassment of anyone distributing it. Anti-slavery sentiment among many people in the North was jolted by the murder of ], a white man and editor of an abolitionist newspaper on November 7, 1837, by a pro-slavery mob<ref> | |||
| , accessed 2008-09-07 | |||
| </ref> which destroyed his printing press. The majority of Northerners rejected the extreme positions of the abolitionists; ], for example. Indeed many northern leaders including Lincoln, ] (the ] nominee in 1860), ] (the ] nominee in 1856), and ] married into slave owning southern families without any moral qualms. | |||
| Abolitionism 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 it end immediately and everywhere. ] was the only abolitionist known to have actually planned a violent insurrection, though ] promoted the idea. The abolitionist movement was strengthened by the activities of free ], especially in the black church, who argued that the old Biblical justifications for slavery contradicted the ]. 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, ], who was its most effective propagandist. Garrison's efforts to recruit eloquent spokesmen led to the discovery of ex-slave ], who eventually became a prominent activist in his own right. Eventually, Douglass would publish his own, widely distributed abolitionist newspaper, the ]. | |||
| In the early 1850s, the American abolitionist movement split into two camps over the issue of the ]. This issue arose in the ] after the publication of ''The Unconstitutionality of Slavery'' by ]. The Garrisonians, led by Garrison and ], publicly burned copies of the Constitution, called it a pact with slavery, and demanded its abolition and replacement. Another camp, led by ], ], and eventually Douglass, considered the Constitution to be an antislavery document. Using an argument based upon ] and a form of ] theory, they said that slavery existed outside of the Constitution's scope of legitimate authority and therefore should be abolished. | |||
| Another split in the abolitionist movement was along ] lines. The artisan republicanism of ] and ] stood in stark contrast to the politics of prominent elite abolitionists such as industrialist ] and his evangelist brother ]. While the former pair opposed slavery on a basis of solidarity of "wage slaves" with "chattel slaves", the ] Tappans strongly rejected this view, opposing the characterization of Northern workers as "slaves" in any sense. (Lott, 129-130) | |||
| Many American abolitionists took an active role in opposing slavery by supporting the ]. This was made illegal by the federal ]. Nevertheless, participants like ], ], ], ] and others continued with their work. Two significant events in the struggle to destroy slavery were the ] and ]'s raid on ]. In the South, members of the ] or other people opposing ] were often targets of lynch mob violence before the ].<ref></ref> | |||
| 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. ], trained as a lawyer at Yale who gave up the law 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 "Financial Power of Slavery", which argued that the South was draining the national economy by its reliance on slavery. | |||
| After the issuance of the ] on 1 January 1863, abolitionists continued to pursue the freedom of slaves in the remaining ]s, and to better the conditions of black Americans generally. The passage of the ] in 1865 officially ended slavery in the United States. | |||
| ==Notable opponents of slavery== | |||
| {{main|List of opponents of slavery}} | |||
| ==National abolition dates==<!-- This section is linked from ] --> | |||
| {{main|abolition of slavery timeline}} | |||
| Slavery was abolished in these nations in these years: | |||
| *]: ], the first Hungarian Christian king, declared in his laws (near 1000) that any slave that lives, stays or enters the territory of the ] would become free immediately. | |||
| *]: ] declared the end of thralldom in 1335 "for ]s born by Christian parents in the ] of ] and ]".<ref>. Nordisk familjebok / Uggleupplagan. 30. Tromsdalstind - Urakami /159-160, 1920. (In Swedish)</ref> Swedish participation in the ] was forbidden in 1813, and in 1847, slavery was abolished, after an initial decision taken in 1846.<ref>Cobb, Thomas Read Rootes. , 1858. Page cxcii.</ref> (The last legally owned slaves in the Swedish colony of ] were bought by the state and freed on October 9, 1847.)<ref>. Maritime Museum, Stockholm. (In Swedish).</ref> | |||
| *]: In 1587 Toyotomi Hideyoshi ordered all slave trading to be abolished. His successor Tokugawa Ieyasu also continued abolition of slavery although severe servitude was still in practice until the fall of the Tokugawa Shogunate in the 1860s. | |||
| *]: 1761 in Portugal and Portuguese India (1836, African colonies) | |||
| *]: In practice, 1772, as a result of ]; although the legal effect of this was much more limited; see ] | |||
| *]: 1776 as a result of Wedderburne's case | |||
| *]: 1777, Commonwealth of Vermont, an independent republic created after the American Revolution, on 8 July 1777. Vermont joined the United States of America in 1791. | |||
| *]: 1783, ] issued an order abolishing slavery on 19 June 1783 in ].<ref>Viorel Achim, The Roma in Romanian History, Central European University Press, Budapest, 2004. ISBN 9639241849, p.128</ref> | |||
| *]: 1787, pre-dating the ] by the ] which re-affirmed it in 1789. | |||
| *]: 1791, revolt among nearly half a million slaves in the North; the French commissioner of the colony ended slavery in 1794. | |||
| *]: 1793, by ] (this did not free any slaves, but stated that children of current slaves would become free at age 25) | |||
| *] (first time): 1794-1802, including all colonies (although abolition was never carried out in some colonies, because of resistance by local assemblies, or because the colonies were under British occupation) | |||
| *]: In 1803, ], then Chief Justice of Lower Canada, ruled that slavery was not compatible with British law; this freed many slaves, but some remained enslaved until the abolition of slavery in the entire British Empire in 1833 | |||
| *]: 1811 partially, and in 1823 for all who remained as slave and "whoever slave setting a foot on Chilean soil". | |||
| *]: 1813 | |||
| *] (], ], ], and ]): 1821, through a gradual emancipation plan (] in 1853, Venezuela in 1854) | |||
| *], present (], ], ], ] and ]): 1824 | |||
| *]: 1829 | |||
| *]: 1833, including all colonies (with effect from 1 August 1834; in East Indies from 1 August 1838). Slavery was ruled illegal in England in 1772. In 1807 slave trading was abolished, and Royal Navy tasked with suppressing it, even when carried on by non-British subjects. | |||
| *]: 1 February 1835, under the British government. This day is a public holiday. | |||
| *]: 1837, only for metropolis, not for colonies. | |||
| *]: 1848, including all colonies (July 3rd, Danish West Indies) | |||
| *] (second time): 1848, including all colonies | |||
| *]: African-Peruvian slaves were nominally released in 1821 by Gen. San Martin, but they did not get actual freedom until ]'s decree of 1851. Chinese labourers replaced the African slaves since then and worked on a semi-slavery regime, until they were mostly freed by Chilean troops during the ] in 1880. Native Peruvians in some regions of the country continued working on a slavery based regime that had begun as ] during the Spanish rule, and were finally freed by Gen. ] in 1969, the year slavery finally ended in Peru. | |||
| *]: 1855 | |||
| *]: 1856 | |||
| *]: In 1861 Emancipation of ], releasing 20 million, occurred under ]; ] | |||
| *The ]: 1863, including all colonies, but kept using ']' from Africa until 1940 | |||
| *The ]: 1865, after the ] (Many states abolished slavery for themselves at various dates between 1777 and 1864) | |||
| *] 1873 and ]: 1886 (both were colonies of ] at the time) | |||
| *]: 1876. | |||
| *]: 1888. The last country in the Americas to abolish slavery.<ref> Larry Rohter (2002) New York ''Times'', March 25</ref> The Imperial Princess ] abolished all forms of slavery existent in the ]. | |||
| *]: 1894 (hereditary slavery ended in 1886) | |||
| *]: 1896 | |||
| *]: 1897 (slave trade abolished in 1873) | |||
| *Siam (]): 1905<ref></ref> | |||
| *]: 1910<ref></ref> (However, still in 1930, there were still about 4 million children treated as slaves in China.<ref></ref><ref>], Slavery: A World History, New York, 1993, Vol. II, p. 258 </ref>) | |||
| *]: 1920<ref></ref> | |||
| *]: 1923<ref></ref> | |||
| *]: Officially abolished in 1924, actually still practiced today.<ref>http://www.state.gov/p/af/rls/rpt/10445.htm {{Dead link|date=July 2008}}</ref> See ]. | |||
| *]: 1923 (slavery was officially abolished at this time as a prerequisite for admission into the League of Nations, though it took many years for the law to be enforced throughout the empire) | |||
| *]: 1924<ref></ref> | |||
| *]: 1926<ref></ref><ref></ref> | |||
| *]: 1928 | |||
| *]: 1929 | |||
| *]: Slavery was outlawed in the 1930s.<ref></ref> | |||
| *]: 1936<ref></ref> | |||
| *]: 1952 | |||
| *]: 1962 | |||
| *]: 1962 | |||
| *]: 1963 | |||
| *]: 1970 | |||
| *]: July 1980 (still formally abolished by ] authorities in 1905, then implicitly in the new constitution of 1961 and expressly in October that year when the country joined the ]), actually still practiced. ] was criminalized in August 2007. | |||
| *]: 2003. Slave markets in Niger were closed during the French colonization, but slavery in Niger was finally criminalized as late as in 2003 (came into force a year later).<ref>, ]</ref> | |||
| *]: 2008. The government abolished the Haliya system of forced labour, freeing about 20,000 people.<ref></ref> | |||
| ==Commemoration== | |||
| The abolitionist movements and the abolition of slavery have been commemorated in different ways around the world in modern times. The United Nations General Assembly declared 2004 the ]. This proclamation marked the bicentenary of the birth of the first black state, Haiti. Numerous exhibitions, events and research programmes were connected to the initiative. | |||
| 2007 witnessed major exhibitions in British museums and galleries to mark the anniversary of the 1807 abolition act - 2008 marks the 201st anniversary of the Abolition of the Slave Trade in the British Empire. See Slave Trade Act 1807 UK http://www.anti-slaverysociety.addr.com/huk-1807act.htm It also marks the 175th anniversary of the Abolition of Slavery in the British Empire. See Slavery Abolition Act 1833 UK http://www.anti-slaverysociety.addr.com/huk-1833act.htm | |||
| The Faculty of Law at the University of Ottawa is holding a major international conference entitled, "Routes to Freedom: Reflections on the Bicentenary of the Abolition of the Slave Trade," from March 14-16, 2008. See http://www.abolition1807-2007.uottawa.ca. Celebrated actor and human rights activist, Danny Glover, will deliver the keynote speech announcing the creation of two major scholarships intended for University of Ottawa law students specializing in international law and social justice at the conference's gala dinner on March 15, 2008. | |||
| Brooklyn, New York has begun work on commemorating the abolitionist movement in New York. | |||
| ==Contemporary abolitionism== | |||
| On 10 December 1948, the ] of the ] adopted the ]. Article 4 states: | |||
| :''No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.'' | |||
| As slavery still exists today, groups such as ], the ], ], and ] work to rid the world of slavery. In the United States, The Action Group to End Human Trafficking and Modern-Day Slavery is a coalition of ]s, ] and ] working to develop a policy agenda for abolishing slavery and human trafficking. Since 1997, the ] has, through work with the ], prosecuted six individuals in Florida on charges of slavery in the agricultural industry. These prosecutions have led to freedom for over 1000 enslaved workers in the tomato and orange fields of South Florida. This is only one example of the contemporary fight against slavery worldwide. Slavery exists most widely in agricultural labor, apparel and sex industries, and service jobs in some regions. | |||
| In 2000, the United States passed the Victims of Trafficking and Violence Protection Act (TVPA) "to combat trafficking in persons, especially into the sex trade, slavery, and involuntary servitude."<ref></ref> The TVPA also "created new law enforcement tools to strengthen the prosecution and punishment of traffickers, making human trafficking a Federal crime with severe penalties."<ref></ref> | |||
| The ] publishes the annual Trafficking in Persons Report, identifying countries as either Tier 1, Tier 2, Tier 2 Watch List or Tier 3, depending upon three factors: "(1) The extent to which the country is a country of origin, transit, or destination for severe forms of trafficking; (2) The extent to which the government of the country does not comply with the TVPA’s minimum standards including, in particular, the extent of the government’s trafficking-related corruption; and (3) The resources and capabilities of the government to address and eliminate severe forms of trafficking in persons."<ref></ref> | |||
| Although outlawed in most countries, slavery is nonetheless practiced secretly in many parts of the world. Enslavement still takes place in the United States, ], and ],<ref>]. ''Ending Slavery: How We Free Today's Slaves.'' University of California Press, 2007, ISBN 978-0-520-25470-1</ref> as well as parts of ], the ], and ].<ref></ref> There are an estimated 27 million victims of slavery worldwide.<ref>, ''UN Chronicle'', 2005, Issue 3</ref> In Mauritania alone, estimates are that up to 600,000 men, women and children, or 20% of the population, are enslaved. Many of them are used as ].<ref>, ]</ref> | |||
| Modern-day abolitionists have emerged over the last several years, as awareness of slavery around the world has grown. Zach Hunter<ref>http://abcnews.go.com/GMA/Story?id=2951434&page=1, ABC News article on Zach Hunter</ref>, for example, began a movement called Loose Change to Loosen Chains<ref>http://www.lc2lc.org/, Loose Change to Loosen Chains website</ref> when he was in seventh grade. Also featured on ]<ref>http://www.cnn.com/video/#/video/specials/2007/05/15/heroes.zach.hunter.cnn, CNN video of Zach Hunter</ref> and other national news organizations, Hunter has gone on to help inspire other teens and young adults to take action against injustice with his books, ''Be the Change'' and ''Generation Change''. | |||
| ==See also== | |||
| *] | |||
| *] | |||
| *] | |||
| *] | |||
| *] | |||
| *] | |||
| ==Footnotes== | |||
| {{reflist|2}} | |||
| ==References== | |||
| ===Great Britain and World=== | |||
| {{refbegin|2}} | |||
| * Brown, Christopher Leslie. ''Moral Capital: Foundations of British Abolitionism'' (2006) | |||
| * Davis, David Brion, '']'' (1999); '']'' (1988) | |||
| * Gould, Philip. ''Barbaric Traffic: Commerce and Antislavery in the Eighteenth-Century Atlantic World'' (Harvard: University Press, 2003) | |||
| * Hochschild, Adam. ''Bury the Chains, Prophets and Rebels in the Fight to Free an Empire's Slaves'' (Basingstoke: Pan Macmillan, 2005) | |||
| * Hellie, Richard. ''Slavery in Russia: 1450-1725'' (1982) | |||
| * Kolchin, Peter. ''Unfree Labor; American Slavery and Russian Serfdom'' (1987) | |||
| * Meier, Helmut. ''Thomas Clarkson: 'Moral Steam Engine' or False Prophet? A Critical Approach to Three of his Antislavery Essays'' (Stuttgart: Ibidem, 2007) | |||
| * Rodriguez, Junius P., ed. "Encyclopedia of Emancipation and Abolition in the Transatlantic World" (Armonk, NY: M.E. Sharpe, 2007) | |||
| * Thistlethwaite, Frank. ''Anglo-American Connection in the Early Nineteenth Century''. 1971. ISBN 0-8462-1540-3 | |||
| * Thomas, Hugh. ''The Slave Trade: The Story of the Atlantic Slave Trade: 1440 – 1870'' (London: Phoenix Press, 2006) | |||
| {{refend}} | |||
| ===United States=== | |||
| {{refbegin|2}} | |||
| * 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''. Univ 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. ''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 Univ 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. | |||
| * Davis, David Brion, ''Inhuman Bondage: The Rise and Fall of Slavery in the New World'' Oxford, 2006. ISBN 0-19-514073-7. | |||
| * Filler, Louis. ''The Crusade Against Slavery 1830-1860''. 1960. ISBN 0-917256-29-8. | |||
| * David Nathaniel Gellman. ''Emancipating New York: The Politics of Slavery And Freedom, 1777-1827'' Louisiana State Univ Press, 2006. ISBN 0-8071-3174-1. | |||
| * Griffin, Clifford S. ''Their Brothers' Keepers: Moral Stewardship in the United States 1800-1865''. Rutgers Univ Press, 1967. ISBN 0-313-24059-0. | |||
| * Harrold, Stanley. ''The Abolitionists and the South, 1831-1861''. Univ 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''. Univ Press of Kentucky, 2004. ISBN 0-8131-2290-2. | |||
| * 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): 609-640. | |||
| * 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 Univ Press, 1984. ISBN 0-8014-1589-6. | |||
| * McPherson, James M. ''The Abolitionist Legacy: From Reconstruction to the NAACP'' Princeton Univ 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 Univ Press, 1979. ISBN 0-8071-0889-8. | |||
| * Peterson, Merrill D. ''John Brown: The Legend Revisited''. Univ Press of Virginia, 2002. ISBN 0-8139-2132-5. | |||
| * Pierson, Michael D. ''Free Hearts and Free Homes: Gender and American Antislavery Politics''. Univ of North Carolina Press, 2003. ISBN 0-8078-2782-7. | |||
| * Schafer, Judith Kelleher. ''Becoming Free, Remaining Free: Manumission and Enslavement in New Orleans, 1846-1862''. Louisiana State Univ Press, 2003. ISBN 0-8071-2862-7. | |||
| * Salerno, Beth A. ''Sister Societies: Women's Antislavery Organizations in Antebellum America''. Northern Illinois Univ 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 Univ Press, 2000. ISBN 0-8156-2850-1. | |||
| * Stauffer, John. ''The Black Hearts of Men: Radical Abolitionists and the Transformation of Race.'' Harvard Univ Press, 2002. ISBN 0-674-00645-3. | |||
| * Vorenberg, Michael. ''Final Freedom: The Civil War, the Abolition of Slavery, and the Thirteenth Amendment''. Cambridge Univ Press, 2001. ISBN 0-521-65267-7. | |||
| * Zilversmit, Arthur. ''The First Emancipation: The Abolition of Slavery in the North''. University of Chicago Press, 1967. ISBN 0-226-98332-3. | |||
| {{refend}} | |||
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Revision as of 16:46, 4 November 2008
no such thing