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Speaker 1: Hey, this is Annie and Samantha and welcome to Steffan

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Speaker 1: Ever Told You production of I Heart Radio for today's

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Speaker 1: classic UM. Because we have been talking about a lot

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Speaker 1: of the women spotlighted in this episode, we wanted to

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Speaker 1: bring back one about abolitionist heroines. So yeah, we've been

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Speaker 1: in our episodes on women organizing and in our recent

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Speaker 1: and or upcoming depending on what you listen to book

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Speaker 1: club about Unapologetic by Charlene Acre Brothers, we touched on

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Speaker 1: it there as well, and the importance of telling these

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Speaker 1: stories and making sure that we tell these stories UM

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Speaker 1: for everyone, especially for younger people to hear. Right, So,

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Speaker 1: without a further a duel, please enjoy this classic episode.

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Speaker 1: Welcome to Stuff Mom Never Told You from House Supports

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Speaker 1: dot Com. Hello, and welcome to the podcast. I'm Kristen

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Speaker 1: and I'm Caroline, and we're doing this episode as a

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Speaker 1: celebration of June teenth, which is the oldest known celebration

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Speaker 1: commemorating the end of slavery in the US that took

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Speaker 1: place on June nineteenth, eighteen sixty five. Right, and this

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Speaker 1: is when Union soldiers led by a major General, Gordon Granger,

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Speaker 1: brought the news of emancipation to Galveston, Texas. And you're thinking, wait,

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Speaker 1: I'm not listening to a history podcast. What's going on. Well,

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Speaker 1: we want to talk about not only the celebration of Juneteenth,

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Speaker 1: but we want to talk about what led up to

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Speaker 1: the end of slavery and to emancipation, and women had

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Speaker 1: a huge role in that exactly. Um So, just to

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Speaker 1: give you a little bit of a timeline, just to

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Speaker 1: drive home the fact that it took so long, which

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Speaker 1: is horrifying to think about as an American, it took

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Speaker 1: so long for us to finally uproot slavery in the

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Speaker 1: United States. Anti slavery sentiment began during colonial times, the Mennonites. Actually,

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Speaker 1: we're speaking out against it in the late seventeenth century.

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Speaker 1: And then fast forward to seventeen seventy three and we

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Speaker 1: have Phyllis Wheatley who becomes the first African American to

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Speaker 1: publish a book. And it's called Poems on Various Subjects

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Speaker 1: Religious and moral. Yeah, and I mean not not the

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Speaker 1: first African American woman just alone, just the first African

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Speaker 1: American person to publish a book. Um. And it's not

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Speaker 1: until the next year that the Continental Congress adopts a

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Speaker 1: resolution calling for a ban on all American participation in

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Speaker 1: the international slave trade, and that would go back and forth.

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Speaker 1: You would have different states like South Carolina reopening trade

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Speaker 1: international slave trade with people in Africa. Um. But if

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Speaker 1: we move forward to eighteen hundreds, so the turn of

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Speaker 1: the century, we see kind of the birth of a

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Speaker 1: few separate movements that are all well, I shouldn't say separate,

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Speaker 1: because they're all pretty interrelated. But you have the Second

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Speaker 1: Great Awakening, which is a wave of religious fervor that

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Speaker 1: ends up sparking the temperance movement, the abolition movement, and

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Speaker 1: the suffrage movement. They're also tied in together. What's the

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Speaker 1: common denominator women? Women? Women? Yeah, this is sort of

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Speaker 1: if you if you listen to the podcast earlier this year,

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Speaker 1: we did a semi two partter on Susan B. Anthony

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Speaker 1: and the suffrage movement and then looking at black women's

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Speaker 1: role in the suffrage movement, And there is some overlap

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Speaker 1: with this, but this is really kind of the precursor

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Speaker 1: to those epis. So it's on suffrage because it is

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Speaker 1: the abolition movement that first engages women in these kinds

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Speaker 1: of activist roles, right, and so it's not until eighteen

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Speaker 1: sixty three that we finally get the Emancipation Proclamation, and

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Speaker 1: in January eighteen sixty five, Thirteenth Amendment is passed. So

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Speaker 1: when you look at the fact that it took Union

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Speaker 1: soldiers until June of eighteen sixty five to get the

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Speaker 1: word to people in Texas, I mean that that was

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Speaker 1: a six month lag in slavery finally ending. And so

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Speaker 1: because of that very strange, murky staggered ending of this institution,

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Speaker 1: juneteenth is sort of a more general name for just

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Speaker 1: the period during which slavery finally ended and it took

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Speaker 1: so much concerted effort to uproot it. And like you said, Caroline,

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Speaker 1: women were incredibly influential in the abolition movement as well

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Speaker 1: as all of these reform movements of the time that

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Speaker 1: also included temperance and suffrage. And if you look up north,

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Speaker 1: you have middle and upper class women, including free black women,

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Speaker 1: who got involved in abolition, particularly starting in the eighteen thirties,

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Speaker 1: right like that period about thirty years before the Civil Wars,

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Speaker 1: when things really start to get heated. This is when

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Speaker 1: you see a lot of abolitionists, newspapers coming up, people

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Speaker 1: speaking out both men and women white and black, And

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Speaker 1: so the fact that these women were getting involved. PBS

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Speaker 1: points out that suffragists oh a substantial debt to the

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Speaker 1: anti slavery movement, which had served as the most important

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Speaker 1: training ground for its leaders and the most important repository

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Speaker 1: for ideas of sexual as as well as racial emancipation

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Speaker 1: in the decades before the Civil War. And it's a

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Speaker 1: similar pattern that you see too if you fast forward

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Speaker 1: to the fifties and sixties, how the civil rights movement

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Speaker 1: really starts to fuel what becomes second wave feminism. Um.

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Speaker 1: But speaking back now to the antebellum year, the abolitionists

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Speaker 1: materials that were targeted at women really appealed to their

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Speaker 1: sympathetic feelings as wives and mothers, basically like reaching out

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Speaker 1: to them on behalf of slave women who might be

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Speaker 1: separated from their husbands and children. Right, And so here's

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Speaker 1: that that appeal to women's familial ties and their their

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Speaker 1: primary role in society as a wife and mother, to say, hey,

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Speaker 1: but these are women too. It's a very early use

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Speaker 1: of gender to try to convince white people that enslaving

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Speaker 1: black people was wrong. It was also a technique used

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Speaker 1: a lot by anti slavery writers who favored slower changes

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Speaker 1: to the system as opposed to the more radical abolitionists

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Speaker 1: who will talk about in a little bit. And when

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Speaker 1: it comes to this intersection of gender and race at

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Speaker 1: the time, it does get kind of complicated. Um, you

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Speaker 1: have and this is a quote from the website US

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Speaker 1: History Scene. You have so Jenner Truth and William Lloyd

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Speaker 1: Garrison obviously like abolitions of the time, and the pro

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Speaker 1: slavery and anti slavery writers operating in America where gender

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Speaker 1: denoted one's place, rights, privileges, and status, and where conservative

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Speaker 1: gendered hierarchies were jealously and fearlessly guarded and they were

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Speaker 1: acutely aware of it. I mean, all of this. It

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Speaker 1: was like marketing in a way of like, Okay, we

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Speaker 1: need to appeal to your feminine instinct, your maternal instinct

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Speaker 1: so that you can back this cause. Yeah. The thing

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Speaker 1: that absolutely fascinated me about this was just how gender dynamics,

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Speaker 1: gender norms, gender expectations were all used by both pro

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Speaker 1: slavery and anti slavery advocates to suit their own purposes.

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Speaker 1: I mean, gender was politicized by both whites and blacks,

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Speaker 1: and so Jender Truth, for instance, used it in her

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Speaker 1: ain't I a woman's speech, as did William Lloyd garris

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Speaker 1: in when he called all male slaves true men, because

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Speaker 1: gender being a man was linked with certain rights, and

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Speaker 1: it was linked with personhood, and it was linked with

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Speaker 1: manhood which had a very specific meaning, and for women

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Speaker 1: that equated with family and all of that together equals rights.

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Speaker 1: Because they're using gender. The people who were opposing slavery

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Speaker 1: were using gender to say, give these these women are women,

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Speaker 1: they deserve to have a family. These men are men,

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Speaker 1: they should be at the head of that family exactly.

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Speaker 1: And meanwhile, you also have pro slavery Southerners also politicizing

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Speaker 1: gender for their own purposes, lumping together slavery with their

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Speaker 1: anti suffrage stance. Essentially this logic of well, if you

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Speaker 1: can't control your slaves, then you won't be able to

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Speaker 1: control your wife, so you need to keep both of those,

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Speaker 1: both unfortunately literally and figuratively, on lockdown, right, And this

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Speaker 1: this basically kept poor whites who didn't even own slaves

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Speaker 1: in support of slavery too, because how do you tell

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Speaker 1: a man who doesn't own slaves he's not a part

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Speaker 1: of this this institution or the system. How do you

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Speaker 1: convince him that slavery needs to stay put. You tell

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Speaker 1: him that if we can't maintain control of our slaves,

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Speaker 1: then our women are just going to be running around

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Speaker 1: crazy too. And speaking of this gender hierarchy, there were

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Speaker 1: also the anti slavery activists, like some Garrisonians, who would

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Speaker 1: disambiguate between the quote unquote unnatural order of slavery that,

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Speaker 1: like you said, prevented African American families from being able

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Speaker 1: to have like male head of household, women with children,

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Speaker 1: with the quote unquote natural hierarchy of gender, essentially arguing, okay,

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Speaker 1: well we must free slaves to also help restore that

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Speaker 1: natural hierarchy. Right. Yeah, when Garrison's arguing about manhood, it's

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Speaker 1: very interesting because you know, if you're if you're market something,

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Speaker 1: if you're trying to sell an idea, you have to

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Speaker 1: prey on the social structure of the time, the morays

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Speaker 1: of the time, and the patriarchy was definitely alive and

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Speaker 1: well around the Civil War, and so when Garrison and

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Speaker 1: others talk about male slaves manhood, it's definitely a loaded term,

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Speaker 1: especially because being a man was linked with having authority

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Speaker 1: over women, and so if you ended slavery, you would

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Speaker 1: restore the rightful gender balance, because when you look at

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Speaker 1: a country in which slavery exists, there's this just untenable,

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Speaker 1: weird tiered system where there's white men above white women,

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Speaker 1: but white women are above black men, and then black

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Speaker 1: men can't be above black women because they're enslaved. And

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Speaker 1: so there are a lot of good arguments out there

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Speaker 1: for ending slavery, and a lot of people who are

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Speaker 1: passionate about doing so, but some of the arguments that

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Speaker 1: they wanted to use to achieve this were questionable. Well, yeah,

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Speaker 1: I mean, it's just it's definitely a product of his

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Speaker 1: time of its time. Because also see that just because

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Speaker 1: men were pro abolition did not mean that they were

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Speaker 1: also pro suffrage or at least pro women's vocal and

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Speaker 1: public involvement in the abolition movement, because there was actually,

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Speaker 1: for example, a gender split that happened in the eighteen

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Speaker 1: thirties on the heels of women's increase involvement in abolition,

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Speaker 1: which led to in eight nine, anti Garrisonians Louis and

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Speaker 1: Arthur Tappan splitting off from William Lloyd Garrison's New England

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Speaker 1: Anti Slavery Society to form the American and foreign anti

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Speaker 1: slavery society which prohibited women from participating publicly. They were

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Speaker 1: fine with women hanging out in the background of kind

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Speaker 1: of doing their things, staying in their own female anti

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Speaker 1: slavery societies because those existed are staying in their sewing

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Speaker 1: circles and you know, organizing in that way. But the

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Speaker 1: mixing of the two also rough fuls and feathers. It

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Speaker 1: sure did um. In May, for example, Pennsylvania Hall was

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Speaker 1: burned down the day after the Anti Slavery Convention of

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Speaker 1: American Women held their second national meeting. Yeah, we brought

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Speaker 1: this up, i believe in our episode on Susan B. Anthony,

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Speaker 1: and people were so outraged that women were getting up

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Speaker 1: on stage to speak publicly about suffrage. And this was

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Speaker 1: also a group of both white and black women who

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Speaker 1: were together. And so this mob essentially attacked Pennsylvania Hall.

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Speaker 1: The women were able to escape, but then the next

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Speaker 1: day it was burned down. But that didn't stop them.

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Speaker 1: I mean, this was also just fueling the suffrage movement

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Speaker 1: as well, but that certainly didn't stop them because, as

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Speaker 1: we've mentioned a number of times now on the podcast,

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Speaker 1: it was this kind of gender based discrimination that women faced,

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Speaker 1: particularly during the abolition movement that led to the Seneca

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Speaker 1: Falls Convention, which kicked off first wave feminism, because in

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Speaker 1: forty you have the World Anti Slavery Convention barring Elizabeth

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Speaker 1: Katie Stanton, Lucretia Mott and a few other women from

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Speaker 1: having a seat on the convention floor. And so they

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Speaker 1: were like, you know what, we will do our own thing. Yeah,

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Speaker 1: doing your own thing feminism. Um, but it's not just

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Speaker 1: the white men who were trying to keep the white

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Speaker 1: women from participating in the abolition movement as active advocates.

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Speaker 1: Black men were not necessarily pleased about black women's involvement either.

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Speaker 1: Many wanted them to stay behind the scenes. And we're

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Speaker 1: not necessarily talking about African Americans who were enslaved. We're

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Speaker 1: talking about freed people up in the Northeast, for instance.

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Speaker 1: A lot of them accused black women protesters in New York.

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Speaker 1: I think they were protesting something going on in court

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Speaker 1: of bringing everlasting shame and remorse on the community. There

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Speaker 1: were just so many men, black and white, who basically said,

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Speaker 1: we cannot accomplish anything with you women in the way.

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Speaker 1: You're hurting our cause. Yeah. I mean, because at the time,

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Speaker 1: the very idea of women being out and demonstrating in

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Speaker 1: public was a major violation of their appropriate normative gender role.

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Speaker 1: And the whole protests in New York was related to

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Speaker 1: this case where I think two slaves had escaped to

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Speaker 1: the North and because of the fugitive Slave law that

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Speaker 1: was enacted, they were then being they were they've been

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Speaker 1: captured and they were gonna be sent back, And so

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Speaker 1: these women came out to protest that, and the fact

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Speaker 1: that their husbands were so outraged by that only speaks

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Speaker 1: to how deeply entrenched these gender issues were at the time,

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Speaker 1: as deeply entrenched as these abolition issues happening. Um, So

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Speaker 1: let's talk though more about women abolitionists and highlight some

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Speaker 1: women you've probably heard of, but also some women you

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Speaker 1: haven't heard of, such as British abolitionist revolutionary who I

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Speaker 1: hadn't heard of before researching for this episode. Uh, this

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Speaker 1: woman named Elizabeth Heyrick, who in wrote a pamphlet called

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Speaker 1: Immediate not Gradual Abolition, which was the first widely circulated

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Speaker 1: assertion of what was called immediatism, essentially the idea that hey,

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Speaker 1: you need to free all slaves immediately, don't do this gradually.

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Speaker 1: We've got to do it all at once. Yeah. And

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Speaker 1: if you'll remember from our Susan B. Anthony podcast, Uh,

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Speaker 1: it was this conflict, this tension between the desire to

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Speaker 1: do it gradually and the desire to do it immediately

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Speaker 1: that caused splits within the suffrage movement and within the

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Speaker 1: women's rights movement itself. But abolitionist Wendell Phillips, whose side

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Speaker 1: note did not join the abolition movement until he witnessed

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Speaker 1: William Lloyd Garrison being attacked by a mob. But when

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Speaker 1: Wendell Phillips said that little progress was made in the

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Speaker 1: anti slavery cause until Hayrick saw and publicly acknowledged the

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Speaker 1: principle of immediate and universal emancipation, then that great anti

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Speaker 1: slavery truth flew through the land, shooting arrows into every heart.

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Speaker 1: Now that is quite a statement to make, but that

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Speaker 1: happened in What I think often goes untalked about in

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Speaker 1: this history of abolition is the work on a smaller

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Speaker 1: but no less significant scale of Black women, particularly in

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Speaker 1: the North, who were organizing, who were developing these centers

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Speaker 1: of female anti slavery activity, typically centered around churches. Right. Yeah,

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Speaker 1: Margaret Washington read about this for the Guilder Laman Institute,

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Speaker 1: and she talks about black churches and meeting houses being

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Speaker 1: these centers of activity for black women and how the

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Speaker 1: domestic sphere sort of came in and and interacted quite

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Speaker 1: well with abolition advocacy. She talked about how black women

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Speaker 1: would organize sales of goods may or food grown with

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Speaker 1: free labor as opposed to uh slave labor, holding sewing

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Speaker 1: circles to make clothes for people fleeing slavery, and raising

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Speaker 1: money for Freedom's Journal, the nation's first black newspaper. And

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Speaker 1: when William Moore Garrison, white abolitionist, proposed the idea for

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Speaker 1: his pro abolition paper, The Liberator, he received strong financial

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Speaker 1: backing from these black women who use their organization to

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Speaker 1: help fundraise for initiatives like this right. And so we

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Speaker 1: did mention earlier in the podcast that the eighteen thirties

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Speaker 1: was like a huge sort of pressure cracker moment in

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Speaker 1: history leading up to abolition. And we are going to

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Speaker 1: get into the eighteen thirties when we come right back

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Speaker 1: from a quick break. So we've been moving through this

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Speaker 1: abolition timeline. We're now into the eighteen thirties, which is

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Speaker 1: when things really start happening. By this point, you have

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Speaker 1: thousands of women involved in the movement to abolish slavery.

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Speaker 1: We're writing articles for abolitionist papers, circulating abolitionist pamphlets, and

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Speaker 1: also circulating, signing and delivering petitions to Congress calling for abolition.

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Speaker 1: And on top of that, you also still have these

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Speaker 1: kinds of anti slavery sewing circles and that free produce

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Speaker 1: movement tied into the domesticity aspect of this movement of

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Speaker 1: sort of you know, women doing what they could in

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Speaker 1: their roles at the time to contribute to abolition. Well,

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Speaker 1: so let's get into some of these names that you

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Speaker 1: may or may not know. A lot of them were

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Speaker 1: unfamiliar to me, and so we want to give you

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Speaker 1: some We obviously can't give you all, or this podcast

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Speaker 1: would be more like a book on tape. But in

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Speaker 1: eighteen thirty one, Boston's Maria Stewart, a middle class, free

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Speaker 1: black woman, became the first woman of color to publicly

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Speaker 1: speak on political issues, and she ended up setting the

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Speaker 1: oratorical stage basically for Francis Ellen Watkins Harper, who was

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Speaker 1: a poet and teacher sojourn or truth and Harriet Tubman

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Speaker 1: so there are two names that are much more familiar. Yeah,

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Speaker 1: And speaking of Stewart and sort of from the eighteen

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Speaker 1: twenties when we were talking about the organizing that black

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Speaker 1: women were doing, she got her start her initial platform

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Speaker 1: with Boston's African American Female Intelligent Society, one of those

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Speaker 1: groups that they had started up, and that was where

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Speaker 1: she got comfortable talking in front of groups of people. Um.

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Speaker 1: And then in eighteen thirty two we have Maria W. Chapman,

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Speaker 1: who helped organize the Boston Female Anti Slavery Society and

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Speaker 1: also began editing William Lord Garrison's paper The Liberator. And

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Speaker 1: in eight she spoke with Angelina Grimkey, who will talk

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Speaker 1: about in a moment, at the Anti Slavery Convention of

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Speaker 1: American Women in Philadelphia. Right. And a year later she

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Speaker 1: wrote the pamphlet Right and Wrong in Massachusetts that argued

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Speaker 1: differences in opinion about women suffrage were directly tied to

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Speaker 1: divisions among abolitionists. And then in eighteen thirty three, backing

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Speaker 1: up a little, Lucretia Mott found the first female Anti

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Speaker 1: Slavery society. Lucretia Mott is a Quaker. She is a

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Speaker 1: member of this group that is has been part of

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Speaker 1: the abolition movement from the get go, well not the

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Speaker 1: get go. They weren't as early as the Menna Nights

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Speaker 1: on it, but the Quakers very early on adopted resolutions

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Speaker 1: saying that we will not own slaves. It's not the

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Speaker 1: right thing to do. She was also a feminist who

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Speaker 1: lectured on a number of reformer causes, and she attended

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Speaker 1: the founding convention of the American Anti Slavery Society in

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Speaker 1: eighteen thirty three and then established its women's auxiliary, the

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Speaker 1: Philadelphia Female Anti Slavery Society. And of course she along

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Speaker 1: with Elizabeth Katy Stanton, helped organize the cynecal Falls Convention

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Speaker 1: in eighty eight after they were not allowed a seat

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Speaker 1: at the World Anti Slavery Convention in London. Um and

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Speaker 1: still in eighteen thirty three. I don't know what was

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Speaker 1: in the water in eighteen thirty three, but it was

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Speaker 1: set a fire in your belly, apparently, because you also

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Speaker 1: have Prudence Crandall, who was a white Quaker school teacher

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Speaker 1: in Canterbury, Connecticut, who ended up transforming her school into

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Speaker 1: one for black girls because she got a letter from

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Speaker 1: uh this the parents of I think she was a

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Speaker 1: teenage black girl who just wanted better schooling. And so

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Speaker 1: she said, sure that ad come to school. That's totally fine.

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Speaker 1: And the townspeople flipped out, and that was an awakening

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Speaker 1: for her of like, okay, well you know what I'm

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Speaker 1: gonna do. I am going to move and also started

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Speaker 1: school specifically for this group because y'all are crazy. Yeah, well,

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Speaker 1: you know what. And she persevered and people were harassing her,

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Speaker 1: they were throwing things at her. The only thing that

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Speaker 1: stopped her and made her actually like move away completely,

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Speaker 1: the town's residents up and destroyed her house in eighteen

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Speaker 1: thirty four, the Pennsylvania holder, I mean were it was

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Speaker 1: intense back then, Yes, I'll say that, Caroline. Well. That

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Speaker 1: same year, eighteen thirty three, Lydia Murrie Child publishes an

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Speaker 1: appeal in favor of that class of Americans called Africans,

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Speaker 1: which included a history of slavery and demanded equality for

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Speaker 1: blacks both in education and employment. It was the first

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Speaker 1: book length work of its kind, and Child we should

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Speaker 1: mention was an abolition to author, obviously, who wrote anti

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Speaker 1: slavery pamphlets and also edited the National Anti Slavery Standard

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Speaker 1: from eighteen forty one to eighteen forty nine, and around

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Speaker 1: this time we also have to talk about the grim

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Speaker 1: Key sisters, Angelina and Sarah, who ended up they actually

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Speaker 1: this is kind of a fascinating story because they grew

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Speaker 1: up in a Charleston, South Carolina home that had a

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Speaker 1: number of slaves, and Sarah, the older sister, was like, Hey,

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Speaker 1: this is so messed up. I'm going to move to

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Speaker 1: Philadelphia and become a Quaker, which she did in one

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Speaker 1: and then Angelina, uh followed in her footsteps, and through

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Speaker 1: I guess, becoming a Quaker and living that lifestyle, they

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Speaker 1: really became active abolitionists, Angelina more so than Sarah, who

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Speaker 1: kind of retired sort of early on into a quieter life.

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Speaker 1: But Angelina wrote a couple of books and also spoke

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Speaker 1: out a lot. She was actually the first American woman

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Speaker 1: to address a legislative body, the Boston State House in

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Speaker 1: the late eighteen thirties, and also spoke at Pennsylvania Hall

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Speaker 1: the day before it was torched man Also in eighteen

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Speaker 1: forty nine, this is when Harriet Tubman makes her escape

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Speaker 1: from slavery. She was born Aramanta Ross and she ended

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Speaker 1: up guiding some three hundred fellow runaway slaves to freedom

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Speaker 1: as one of the most famous and successful conductors on

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Speaker 1: the underground Railroad. And you know, it's it's important to

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Speaker 1: mention that Margaret Washington article for the Guilder Layman Institute

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Speaker 1: also touches on how important women were, whether they were

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Speaker 1: out there guiding people through the woods or not, they

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Speaker 1: were often the ones who were at home opening those

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Speaker 1: late night knox letting people into their homes to hide

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Speaker 1: or get food or get clothing. But so Tubman, in

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Speaker 1: addition to all of the stuff she's doing for the

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Speaker 1: underground Railroad, also worked for Union forces in South Carolina

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Speaker 1: as a scout, cook and laundress. And after the war

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Speaker 1: she ended up opening the Harriet Tubman Home for indigent

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Speaker 1: aged negroes. And I would just like to say that

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Speaker 1: she was doing all of this underground rail road work

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Speaker 1: and the scouting work when there was a price on

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Speaker 1: her head. People knew who she was and knew what

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Speaker 1: she was doing, and there was essentially a bounty out

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Speaker 1: for her. But she just kept on doing it, doing

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Speaker 1: the right thing. Um. And by the time Harriet Tubman

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Speaker 1: made her escape in eighty nine, So journal truth, another

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Speaker 1: very familiar name has been speaking for a while um

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Speaker 1: and in her name are essentially is starting to rise

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Speaker 1: within the abolition movement, and by the eighteen fifties she's

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Speaker 1: pretty famous because she's you know, speaking at suffrage movements

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Speaker 1: as well as abolition events, and you know, obviously is

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Speaker 1: one of the most famous female African American abolitionists of

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Speaker 1: the nineteenth century. She was freed from slavery in eighteen

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Speaker 1: seven and adopted the names to Journal Truth in eighteen

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Speaker 1: forty three, and she was wooed by white suffragists, as

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Speaker 1: we talked about in the Susan B. Anthony episode, to

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Speaker 1: get involved with women's rights and her you know, she

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Speaker 1: has the famous line of a I woman and it

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Speaker 1: was actually Francis Dana Gauge, a white woman and suffrage activists,

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Speaker 1: who wrote that line that so journal Truth became famous for.

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Speaker 1: And it was based on a speech that so journal

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Speaker 1: Truth had given. Yeah, and I mean that that kind

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Speaker 1: of blows your mind to think about, because we always

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Speaker 1: associate a and I woman with coming directly from so

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Speaker 1: Journals Ruth. And it's not that it didn't it's not

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Speaker 1: that she never said it and that things weren't based

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Speaker 1: on that on her actual speeches, but around this time too,

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Speaker 1: you have a lot of white women, most of the time,

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Speaker 1: putting words in the mouths of black women or publishing

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Speaker 1: things for black women just to try to sort of

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Speaker 1: woo the audience to their cause. And this is also

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Speaker 1: wrapped up in efforts to portray both black men and

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Speaker 1: women as sort of this harmless other, like, look, how

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Speaker 1: wonderful they are. Don't they deserve Aren't they cute and plucky?

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Speaker 1: Don't they deserve freedom? Yeah? Yeah, there there's been this

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Speaker 1: question now among more contemporary historians looking back at this

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Speaker 1: era and the participation of black women um in the

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Speaker 1: abolition but more so within the suffrage movement UM and

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Speaker 1: this question of whether whether or not they were exoticized

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Speaker 1: a bit for their you know, the color of their

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Speaker 1: skin essentially. Because there's also Harriet beetrus Staux, author of

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Speaker 1: Uncle Tom's Cabin, who will talk about a second. She

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Speaker 1: wrote this essay called Libyan Sybil about Sojourner truth, and

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Speaker 1: it's been criticized for quote unquote romantic racialism, essentially oversimplifying

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Speaker 1: the black female experience and sort of using it for

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Speaker 1: their own cause. Because in terms of Francis Dana Gage,

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Speaker 1: you know, writing and really publicizing that an I a

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Speaker 1: woman quote that was more a bit of you know,

428
00:27:37,080 --> 00:27:41,080
Speaker 1: the fact that she wanted to um to find almost

429
00:27:41,080 --> 00:27:45,480
Speaker 1: like a tagline that could resonate well among other other people,

430
00:27:45,560 --> 00:27:50,080
Speaker 1: to re elevate the profile of this movement happening, right,

431
00:27:50,080 --> 00:27:53,120
Speaker 1: because there again is that politicization. I think I said

432
00:27:53,160 --> 00:27:57,200
Speaker 1: that right of gender, and of reinforcing with your audience

433
00:27:57,240 --> 00:28:00,199
Speaker 1: that you may think of these people as slave and

434
00:28:00,359 --> 00:28:03,040
Speaker 1: is less than but they are women. This this is

435
00:28:03,080 --> 00:28:05,480
Speaker 1: a woman that we're talking about, just like you or me.

436
00:28:05,640 --> 00:28:09,719
Speaker 1: And so again sort of relying on the cultural perceptions

437
00:28:09,760 --> 00:28:12,080
Speaker 1: of the day to win people to your cause. Yeah,

438
00:28:12,080 --> 00:28:13,879
Speaker 1: and not to say that so joun or Truth and

439
00:28:13,960 --> 00:28:18,439
Speaker 1: others didn't have agency in their speaking engagements and in

440
00:28:18,680 --> 00:28:22,760
Speaker 1: their public roles, but simply to point out the fact that,

441
00:28:23,680 --> 00:28:26,080
Speaker 1: you know, none of the It's like, neither the abolition

442
00:28:26,160 --> 00:28:29,560
Speaker 1: movement nor the suffrage movement at the time were perfect

443
00:28:29,800 --> 00:28:33,080
Speaker 1: in terms of their treatment of black people. Yeah. Sure.

444
00:28:33,600 --> 00:28:36,240
Speaker 1: And speaking of Harry Beecherstone, in eighteen fifty two, she

445
00:28:36,280 --> 00:28:40,920
Speaker 1: publishes Uncle Tom's Cabin. She sells five hundred thousand copies

446
00:28:40,920 --> 00:28:43,840
Speaker 1: in the first year, and it's the most popular book

447
00:28:43,840 --> 00:28:46,920
Speaker 1: of the nineteenth century aside from the Bible. Yeah, and

448
00:28:46,960 --> 00:28:50,040
Speaker 1: she really made very little money off of it, even

449
00:28:50,120 --> 00:28:54,160
Speaker 1: though it was hugely popular, probably because she was a woman.

450
00:28:54,600 --> 00:28:56,880
Speaker 1: And she got the idea though for writing the book

451
00:28:57,560 --> 00:29:01,240
Speaker 1: after the death of a child, because it got her

452
00:29:01,280 --> 00:29:05,840
Speaker 1: thinking about slavery and the routine loss that would have

453
00:29:05,920 --> 00:29:10,760
Speaker 1: been a part of enslaved women's lives, being separated from

454
00:29:10,840 --> 00:29:15,320
Speaker 1: their kids. Yeah, exactly. Well so the following year after

455
00:29:15,440 --> 00:29:18,640
Speaker 1: Uncle Tom's Cabin is published in eighteen fifty three, Mary

456
00:29:18,640 --> 00:29:23,240
Speaker 1: Anne Shad Carrie, who is a free writer, educator, lawyer,

457
00:29:23,280 --> 00:29:26,760
Speaker 1: abolitionist and the first black newspaper woman in North America,

458
00:29:27,560 --> 00:29:32,560
Speaker 1: founded Canada's first anti slavery newspaper, the Provincial Freeman. Yeah.

459
00:29:32,600 --> 00:29:35,640
Speaker 1: She was one of the more radical abolitionists and actually

460
00:29:35,640 --> 00:29:41,440
Speaker 1: fled up to Canada and encouraged people to come to Canada.

461
00:29:41,920 --> 00:29:45,520
Speaker 1: Um and her family called her the Rebel because she

462
00:29:45,920 --> 00:29:51,840
Speaker 1: was so fearless in everything that she did. And fun fact,

463
00:29:52,080 --> 00:29:55,400
Speaker 1: her family nicknamed her the Rebel because she was so

464
00:29:55,480 --> 00:29:58,120
Speaker 1: completely fearless and everything that she did. And I think

465
00:29:58,160 --> 00:30:00,479
Speaker 1: she also went on to become after all this, as

466
00:30:00,520 --> 00:30:03,479
Speaker 1: if becoming the first black newspaper woman in North America

467
00:30:03,600 --> 00:30:06,960
Speaker 1: wasn't enough. She also went on to become one of

468
00:30:07,000 --> 00:30:11,840
Speaker 1: the first black female lawyers in Canada or maybe in

469
00:30:12,040 --> 00:30:16,480
Speaker 1: North America altogether. And so we started off this detailed

470
00:30:16,520 --> 00:30:19,640
Speaker 1: timeline in seventeen seventy three with Phil Sweetly becoming the

471
00:30:19,680 --> 00:30:23,200
Speaker 1: first African American to publish a book. And we're going

472
00:30:23,280 --> 00:30:27,480
Speaker 1: to now sort of tie up this timeline with eighteen

473
00:30:27,520 --> 00:30:32,120
Speaker 1: sixty one with Harriett Jacobs book Incidents in the Life

474
00:30:32,160 --> 00:30:34,880
Speaker 1: of a Slave Girl, which she published under the pen

475
00:30:35,040 --> 00:30:39,760
Speaker 1: name Linda Brent sort of book and how much, how

476
00:30:39,840 --> 00:30:42,560
Speaker 1: much happened. It's like we we started at one place

477
00:30:42,600 --> 00:30:46,040
Speaker 1: and sort of ended at the same place because it

478
00:30:46,040 --> 00:30:53,640
Speaker 1: took yet again so long for abolition to truly happen. Yeah,

479
00:30:53,800 --> 00:30:57,240
Speaker 1: and and to watch as slavery ends, you know, in

480
00:30:57,320 --> 00:31:00,960
Speaker 1: eighteen sixty three you get the Amanci Patient Proclamation, and

481
00:31:01,040 --> 00:31:06,040
Speaker 1: to watch as just the fight for freedom, let alone

482
00:31:06,120 --> 00:31:09,040
Speaker 1: civil rights, but just the fight for freedom ended up

483
00:31:09,360 --> 00:31:12,720
Speaker 1: giving birth to all of these other movements because there

484
00:31:12,760 --> 00:31:16,920
Speaker 1: were black and white, these women who believed so strongly

485
00:31:16,960 --> 00:31:19,640
Speaker 1: that the institution of slavery had to end, but they

486
00:31:19,680 --> 00:31:22,640
Speaker 1: couldn't even have a voice. They weren't even permitted to speak,

487
00:31:22,680 --> 00:31:25,479
Speaker 1: to be a part of this movement, and to watch

488
00:31:25,560 --> 00:31:28,440
Speaker 1: that as it as it grew in snowballed into other movements,

489
00:31:28,520 --> 00:31:31,800
Speaker 1: is pretty incredible. Yeah, as they found their voice through

490
00:31:31,960 --> 00:31:37,120
Speaker 1: abolition and you know, started writing things and speaking publicly

491
00:31:37,280 --> 00:31:40,800
Speaker 1: and organizing and even just doing things, you know, down

492
00:31:40,800 --> 00:31:44,480
Speaker 1: to the level of you know, the smaller, smaller sewing circles,

493
00:31:44,480 --> 00:31:47,520
Speaker 1: whatever it might be contributing in all of these different ways.

494
00:31:47,640 --> 00:31:53,640
Speaker 1: It's pretty incredible to consider women's roles in abolition. The

495
00:31:53,680 --> 00:31:55,440
Speaker 1: thing that breaks my heart the most so is that

496
00:31:55,480 --> 00:31:59,200
Speaker 1: it even had to happen, and that it took so long. Um.

497
00:31:59,360 --> 00:32:01,680
Speaker 1: And where we leave off now in sixty three with

498
00:32:01,680 --> 00:32:05,880
Speaker 1: the Emancipation Proclamation is essentially, you know, the precursor to

499
00:32:06,480 --> 00:32:09,200
Speaker 1: the two previous podcasts we did earlier this year, a

500
00:32:09,240 --> 00:32:13,080
Speaker 1: controversial woman on Susan B. Anthony and Black women striving

501
00:32:13,120 --> 00:32:18,320
Speaker 1: for suffrage because by no means was this an unnssy process.

502
00:32:18,800 --> 00:32:20,880
Speaker 1: And there was still a lot to work out because

503
00:32:21,840 --> 00:32:27,720
Speaker 1: you know, even though slavery had ended with Juneteenth, uh there,

504
00:32:27,720 --> 00:32:30,920
Speaker 1: you know, women still had very few rights exactly, they had,

505
00:32:30,960 --> 00:32:33,920
Speaker 1: they still had a long long way to go. Yeah,

506
00:32:34,040 --> 00:32:38,640
Speaker 1: So but we wanted to take this opportunity to celebrate Juneteenth,

507
00:32:38,760 --> 00:32:41,040
Speaker 1: talk about some women who probably don't get talked about

508
00:32:41,440 --> 00:32:47,200
Speaker 1: very often, and hopefully fill in some historical or historical

509
00:32:48,320 --> 00:32:52,000
Speaker 1: gaps that might be there. Yeah, so send us your letters.

510
00:32:52,040 --> 00:32:54,040
Speaker 1: We want to hear from you, especially if you have

511
00:32:54,120 --> 00:32:57,440
Speaker 1: any other historical information you want to share, or if

512
00:32:57,480 --> 00:33:01,000
Speaker 1: there are any other fantastic women abolition advocates out there

513
00:33:01,000 --> 00:33:02,719
Speaker 1: that you think we should know about, yeah, or if

514
00:33:02,720 --> 00:33:05,800
Speaker 1: you're related to any We want to know everything. Mom

515
00:33:05,960 --> 00:33:08,880
Speaker 1: Stuff at how stuff works dot com is our new

516
00:33:08,920 --> 00:33:11,240
Speaker 1: email address where you can contact us, but you can

517
00:33:11,280 --> 00:33:15,320
Speaker 1: also tweet us at mom Stuff podcast or messages on Facebook.

518
00:33:15,600 --> 00:33:17,520
Speaker 1: And we've got a couple of messages to share with

519
00:33:17,600 --> 00:33:25,360
Speaker 1: you right now. In fact, so we've got a couple

520
00:33:25,360 --> 00:33:28,440
Speaker 1: of letters here about our episode on teaching and how

521
00:33:28,480 --> 00:33:31,600
Speaker 1: it became women's work. I have one here from Gemma,

522
00:33:31,640 --> 00:33:34,000
Speaker 1: who writes I like to listen to the podcast on

523
00:33:34,040 --> 00:33:35,960
Speaker 1: my way to work and was thrilled to see a

524
00:33:36,000 --> 00:33:39,280
Speaker 1: topic I feel passionate about. I'm a primary school teacher

525
00:33:39,320 --> 00:33:41,600
Speaker 1: here in the UK and over here, there's been a

526
00:33:41,640 --> 00:33:44,280
Speaker 1: push for trying to persuade men to join the profession.

527
00:33:44,760 --> 00:33:47,320
Speaker 1: Although the majority of teachers or women. I don't feel

528
00:33:47,320 --> 00:33:49,920
Speaker 1: that there's a shortage of men. However, I do work

529
00:33:49,960 --> 00:33:53,000
Speaker 1: in central London and can't talk for the rest of

530
00:33:53,000 --> 00:33:55,760
Speaker 1: the country. I agree that focusing on the gender of

531
00:33:55,760 --> 00:33:58,960
Speaker 1: the teacher in relation to learning seems irrelevant and ill informed.

532
00:33:59,200 --> 00:34:01,200
Speaker 1: If we were to con sider the gender of a teacher,

533
00:34:01,400 --> 00:34:03,520
Speaker 1: where would it stop. Would we have to consider what

534
00:34:03,640 --> 00:34:06,960
Speaker 1: effect the religion, ethnicity, or sexuality of the teacher has.

535
00:34:07,400 --> 00:34:09,960
Speaker 1: Like you said, it's far more relevant to consider the

536
00:34:10,120 --> 00:34:14,520
Speaker 1: skill of the teacher. Furthermore, a child's learning is affected

537
00:34:14,520 --> 00:34:17,920
Speaker 1: by a whole range of other factors. And she says,

538
00:34:18,120 --> 00:34:21,200
Speaker 1: PS love the show. Thanks for keeping me company while

539
00:34:21,560 --> 00:34:25,920
Speaker 1: stuck in London traffic. I couldn't resist a bit of

540
00:34:25,960 --> 00:34:29,799
Speaker 1: a London little there. Well. I have a letter here

541
00:34:29,920 --> 00:34:32,760
Speaker 1: from a gentleman who did not provide his name, talking

542
00:34:32,760 --> 00:34:36,800
Speaker 1: about our Teachers episode, and he said some printinent backstory

543
00:34:36,840 --> 00:34:40,000
Speaker 1: about me. I am a full time competitive ballroom dancer

544
00:34:40,000 --> 00:34:42,520
Speaker 1: in New York and I coach young competitive children for

545
00:34:42,520 --> 00:34:44,960
Speaker 1: the bulk of my income. I teach him the deeply

546
00:34:45,000 --> 00:34:48,520
Speaker 1: conservative Russian community, and it's fascinating to see how female

547
00:34:48,560 --> 00:34:51,880
Speaker 1: teachers and coaches are treated versus male coaches. If I

548
00:34:51,920 --> 00:34:54,160
Speaker 1: had to generalize, and it's not hard to do so

549
00:34:54,280 --> 00:34:58,239
Speaker 1: given my great wealth of admittedly anecdotal data, I would

550
00:34:58,280 --> 00:35:01,400
Speaker 1: say that male teachers are treated as more general authorities

551
00:35:01,400 --> 00:35:04,440
Speaker 1: and better sources for the quote unquote finer elements of

552
00:35:04,520 --> 00:35:10,080
Speaker 1: dance education, musicality, high level technical training, and choreography, whereas

553
00:35:10,080 --> 00:35:13,560
Speaker 1: women are perfect for making cosmetic changes like correcting tiny

554
00:35:13,600 --> 00:35:16,480
Speaker 1: details of focus or arm styling, is working on relationship

555
00:35:16,640 --> 00:35:20,400
Speaker 1: or designing costume. While there's no inherent reason obvious to me,

556
00:35:20,480 --> 00:35:23,880
Speaker 1: while these generations should hold true in my experience, they

557
00:35:23,920 --> 00:35:27,000
Speaker 1: tend to. Possibly it's because ballroom dancing as a profession

558
00:35:27,040 --> 00:35:31,919
Speaker 1: attracts the most heteronormativity inclined among us, yours truly excluded.

559
00:35:32,520 --> 00:35:34,839
Speaker 1: On another note, I also work very occasionally with an

560
00:35:34,920 --> 00:35:38,000
Speaker 1: arts residency company that uses social ballroom dancing to teach

561
00:35:38,080 --> 00:35:41,000
Speaker 1: social development in New York City public schools. I'll go

562
00:35:41,080 --> 00:35:44,520
Speaker 1: in occasionally as a dancing celebrity to assist female teaching

563
00:35:44,600 --> 00:35:47,320
Speaker 1: artists who generally are not dancers themselves, but rather artists

564
00:35:47,360 --> 00:35:50,280
Speaker 1: from another medium. I have noticed that many problem students

565
00:35:50,360 --> 00:35:53,120
Speaker 1: behave much better in my presence. My theory is that

566
00:35:53,160 --> 00:35:55,719
Speaker 1: they have been socialized to respect mail authority. And while

567
00:35:55,719 --> 00:35:58,239
Speaker 1: I enjoy capitalizing on this advantage, it annoys me to

568
00:35:58,320 --> 00:36:01,680
Speaker 1: no end that very kill female teachers have to work

569
00:36:01,800 --> 00:36:04,320
Speaker 1: double hard to assert their authority because of the gender

570
00:36:04,360 --> 00:36:07,799
Speaker 1: norms with which so many children are raised. And then

571
00:36:07,800 --> 00:36:09,480
Speaker 1: he says, thanks, love the show. By the way, I

572
00:36:09,520 --> 00:36:12,799
Speaker 1: would love an episode on women in country and folk music. Well,

573
00:36:12,880 --> 00:36:14,880
Speaker 1: my dear, you should listen to our Dolly Partner episode

574
00:36:14,880 --> 00:36:17,920
Speaker 1: in the meantime, And thank you for writing in, and

575
00:36:17,960 --> 00:36:21,000
Speaker 1: thanks everybody who's written into us. Mom Stuff at How

576
00:36:21,080 --> 00:36:23,040
Speaker 1: Stuff Works is where you can email us and re

577
00:36:23,120 --> 00:36:25,600
Speaker 1: links to all of our social media and all of

578
00:36:25,600 --> 00:36:29,879
Speaker 1: our blogs, videos, podcasts, including that Dollar Partner episode. There's

579
00:36:29,920 --> 00:36:32,439
Speaker 1: one place to go, and it's stuff Mom Never Told

580
00:36:32,440 --> 00:36:38,320
Speaker 1: You dot com For more on this and thousands of

581
00:36:38,360 --> 00:36:48,840
Speaker 1: other topics. Does it how Stuff Works dot com