1
00:00:03,200 --> 00:00:06,480
Speaker 1: Welcome to Stuff Mob Never told You. From how Supports

2
00:00:06,519 --> 00:00:14,520
Speaker 1: dot Com. Hello, and welcome to the podcast. I'm Kristen

3
00:00:14,720 --> 00:00:18,079
Speaker 1: and I'm Caroline, and we're doing this episode as a

4
00:00:18,239 --> 00:00:23,240
Speaker 1: celebration of June teenth, which is the oldest known celebration

5
00:00:23,280 --> 00:00:26,920
Speaker 1: commemorating the end of slavery in the US that took

6
00:00:26,920 --> 00:00:31,520
Speaker 1: place on June nineteenth, eighteen sixty five, right, and this

7
00:00:31,560 --> 00:00:34,960
Speaker 1: is when Union soldiers led by a major General, Gordon Granger,

8
00:00:35,080 --> 00:00:39,520
Speaker 1: brought the news of emancipation to Galveston, Texas. And you're thinking, wait,

9
00:00:39,600 --> 00:00:43,239
Speaker 1: I'm not listening to a history podcast. What's going on. Well,

10
00:00:43,280 --> 00:00:46,120
Speaker 1: we want to talk about not only the celebration of Juneteenth,

11
00:00:46,120 --> 00:00:48,440
Speaker 1: but we want to talk about what led up to

12
00:00:48,920 --> 00:00:52,159
Speaker 1: the end of slavery into emancipation and women had a

13
00:00:52,360 --> 00:00:56,560
Speaker 1: huge role in that exactly. Um So, just to give

14
00:00:56,640 --> 00:01:00,920
Speaker 1: you a little bit of a timeline, just to drive

15
00:01:00,960 --> 00:01:03,400
Speaker 1: home the fact that it took so long, which is

16
00:01:03,440 --> 00:01:06,040
Speaker 1: horrifying to think about as an American, it took so

17
00:01:06,080 --> 00:01:09,960
Speaker 1: long for us to finally uproot slavery in the United States.

18
00:01:10,640 --> 00:01:15,240
Speaker 1: Anti slavery sentiment began during colonial times. The Mennonites. Actually

19
00:01:15,280 --> 00:01:18,400
Speaker 1: we're speaking out against it in the late seventeenth century.

20
00:01:18,680 --> 00:01:21,640
Speaker 1: And then fast forward to seventeen seventy three and we

21
00:01:21,680 --> 00:01:25,800
Speaker 1: have Phyllis Wheatley who becomes the first African American to

22
00:01:25,920 --> 00:01:29,200
Speaker 1: publish a book and it's called Poems on Various Subjects

23
00:01:29,319 --> 00:01:32,440
Speaker 1: Religious and Moral. Yeah, and I mean not not the

24
00:01:32,440 --> 00:01:35,679
Speaker 1: first African American woman just alone, just the first African

25
00:01:35,720 --> 00:01:40,200
Speaker 1: American person to publish a book. Um. And it's not

26
00:01:40,319 --> 00:01:43,240
Speaker 1: until the next year that the Continental Congress adopts a

27
00:01:43,280 --> 00:01:46,120
Speaker 1: resolution calling for a ban on all American participation in

28
00:01:46,160 --> 00:01:49,800
Speaker 1: the international slave trade. And that would go back and forth.

29
00:01:49,920 --> 00:01:55,160
Speaker 1: You would have different states like South Carolina reopening trade

30
00:01:55,280 --> 00:02:00,960
Speaker 1: international slave trade with people in Africa. Um. But if

31
00:02:00,960 --> 00:02:03,920
Speaker 1: we move forward to eighteen hundreds, so the turn of

32
00:02:03,920 --> 00:02:07,480
Speaker 1: the century, we see kind of the birth of a

33
00:02:07,560 --> 00:02:10,519
Speaker 1: few separate movements that are all well, I shouldn't say separate,

34
00:02:10,520 --> 00:02:13,680
Speaker 1: because they're all pretty interrelated. But you have the Second

35
00:02:13,760 --> 00:02:16,960
Speaker 1: Great Awakening, which is a wave of religious fervor that

36
00:02:17,120 --> 00:02:22,080
Speaker 1: ends up sparking the temperance movement, the abolition movement, and

37
00:02:22,160 --> 00:02:25,840
Speaker 1: the suffrage movement. They're also tied in together. What's the

38
00:02:25,880 --> 00:02:31,079
Speaker 1: common denominator women women women? Yeah, this is sort of

39
00:02:31,120 --> 00:02:33,480
Speaker 1: if you if you listen to the podcast. Earlier this year,

40
00:02:33,520 --> 00:02:37,600
Speaker 1: we did a semi two parter on Susan B. Anthony

41
00:02:37,639 --> 00:02:40,760
Speaker 1: and the suffrage movement and then looking at black women's

42
00:02:40,960 --> 00:02:43,960
Speaker 1: role in the suffrage movement, and there is some overlap

43
00:02:44,080 --> 00:02:47,280
Speaker 1: with this, but this is really kind of the precursor

44
00:02:47,520 --> 00:02:51,160
Speaker 1: to those episodes on suffrage because it is the abolition

45
00:02:51,280 --> 00:02:58,120
Speaker 1: movement that first engages women in these kinds of activist roles, right,

46
00:02:58,200 --> 00:03:00,480
Speaker 1: And so it's not until eighteen six d three that

47
00:03:00,560 --> 00:03:04,520
Speaker 1: we finally get the Emancipation Proclamation, and in January eighteen

48
00:03:04,600 --> 00:03:09,560
Speaker 1: sixty five, the Thirteenth Amendment is passed. So when you

49
00:03:09,600 --> 00:03:12,200
Speaker 1: look at the fact that it took Union soldiers until

50
00:03:12,280 --> 00:03:14,519
Speaker 1: June of eighteen sixty five to get the word to

51
00:03:14,639 --> 00:03:17,680
Speaker 1: people in Texas, I mean that that was a six

52
00:03:17,760 --> 00:03:21,520
Speaker 1: month lag in slavery finally ending. And so because of

53
00:03:21,560 --> 00:03:27,880
Speaker 1: that very strange murky staggered ending of this institution, Juneteenth

54
00:03:28,000 --> 00:03:30,920
Speaker 1: the sort of a more general name for just the

55
00:03:31,080 --> 00:03:35,280
Speaker 1: period during which slavery finally ended and it took so

56
00:03:35,760 --> 00:03:40,600
Speaker 1: much concerted effort to uproot it. And like you said, Caroline,

57
00:03:40,680 --> 00:03:45,720
Speaker 1: women were incredibly influential in the abolition movement as well

58
00:03:45,760 --> 00:03:48,440
Speaker 1: as all of these reform movements of the time that

59
00:03:48,560 --> 00:03:54,240
Speaker 1: also included temperance and suffrage. And if you look up north,

60
00:03:54,400 --> 00:03:57,400
Speaker 1: you have middle and upper class women, including free black women,

61
00:03:57,720 --> 00:04:01,720
Speaker 1: who got involved in abolition part purally, starting in the

62
00:04:01,800 --> 00:04:05,400
Speaker 1: eighteen thirties, right like that period about thirty years before

63
00:04:05,400 --> 00:04:07,680
Speaker 1: the Civil Wars when things really start to get heated.

64
00:04:07,680 --> 00:04:10,120
Speaker 1: This is when you see a lot of abolitionists newspapers

65
00:04:10,120 --> 00:04:12,800
Speaker 1: coming up, people speaking out both men and women, white

66
00:04:12,840 --> 00:04:15,880
Speaker 1: and black. And so the fact that these women were

67
00:04:15,880 --> 00:04:21,839
Speaker 1: getting involved. PBS points out that suffragists oh a substantial

68
00:04:21,920 --> 00:04:24,760
Speaker 1: debt to the anti slavery movement, which had served as

69
00:04:24,760 --> 00:04:27,400
Speaker 1: the most important training ground for its leaders and the

70
00:04:27,440 --> 00:04:31,000
Speaker 1: most important repository for ideas of sexual as well as

71
00:04:31,000 --> 00:04:34,520
Speaker 1: well as racial emancipation in the decades before the Civil War.

72
00:04:34,920 --> 00:04:36,880
Speaker 1: And it's a similar pattern that you see two if

73
00:04:36,880 --> 00:04:39,200
Speaker 1: you fast forward to the fifties and sixties, how the

74
00:04:39,279 --> 00:04:43,960
Speaker 1: civil rights movement really starts to fuel what becomes second

75
00:04:43,960 --> 00:04:48,520
Speaker 1: wave feminism. Um. But speaking back now to the Antebellum years,

76
00:04:49,240 --> 00:04:54,600
Speaker 1: the abolitionists materials that were targeted at women really appealed

77
00:04:54,600 --> 00:04:58,760
Speaker 1: to their sympathetic feelings as wives and mothers, basically like

78
00:04:58,920 --> 00:05:02,719
Speaker 1: reaching out to them on behalf of slave women who

79
00:05:02,839 --> 00:05:07,440
Speaker 1: might be separated from their husbands and children. Right, And

80
00:05:07,480 --> 00:05:12,600
Speaker 1: so here's that that appeal to women's familial ties and

81
00:05:12,680 --> 00:05:16,000
Speaker 1: their their primary role in society as a wife and mother,

82
00:05:16,440 --> 00:05:19,520
Speaker 1: to say, hey, but these are women too. It's a

83
00:05:19,640 --> 00:05:23,280
Speaker 1: very early use of gender to try to convince white

84
00:05:23,320 --> 00:05:27,560
Speaker 1: people that enslaving black people was wrong. It was also

85
00:05:27,600 --> 00:05:30,560
Speaker 1: a technique used a lot by anti slavery writers who

86
00:05:30,720 --> 00:05:34,000
Speaker 1: favored slower changes to the system as opposed to the

87
00:05:34,040 --> 00:05:36,920
Speaker 1: more radical abolitionists who will talk about in a little bit.

88
00:05:37,480 --> 00:05:41,640
Speaker 1: And when it comes to this intersection of gender and

89
00:05:41,960 --> 00:05:46,440
Speaker 1: race at the time, it does get kind of complicated. Um,

90
00:05:46,680 --> 00:05:49,159
Speaker 1: you have and this is a quote from the website

91
00:05:49,200 --> 00:05:52,400
Speaker 1: US History Scene. You have Sojourner Truth and William Lloyd

92
00:05:52,480 --> 00:05:56,080
Speaker 1: Garrison obviously like abolitions of the time, and the pro

93
00:05:56,240 --> 00:05:59,960
Speaker 1: slavery and anti slavery writers operating in in a mirror

94
00:06:00,440 --> 00:06:05,080
Speaker 1: where gender denoted one's place, rights, privileges, and status, and

95
00:06:05,120 --> 00:06:10,800
Speaker 1: where conservative gendered hierarchies were jealously and fearlessly guarded and

96
00:06:11,400 --> 00:06:13,640
Speaker 1: they were acutely aware of it. I mean all of this.

97
00:06:14,000 --> 00:06:16,400
Speaker 1: It was like marketing in a way of like, Okay,

98
00:06:16,400 --> 00:06:21,160
Speaker 1: we need to appeal to your feminine instinct, your maternal

99
00:06:21,200 --> 00:06:24,680
Speaker 1: instinct so that you can back this cause. Yeah. The

100
00:06:24,680 --> 00:06:28,279
Speaker 1: thing that absolutely fascinated me about this was just how

101
00:06:28,760 --> 00:06:33,599
Speaker 1: gender dynamics, gender norms, gender expectations were all used by

102
00:06:33,640 --> 00:06:37,400
Speaker 1: both pro slavery and anti slavery advocates to suit their

103
00:06:37,440 --> 00:06:41,240
Speaker 1: own purposes. I mean, gender was politicized by both whites

104
00:06:41,279 --> 00:06:45,039
Speaker 1: and blacks, and so gender Truth, for instance, used it

105
00:06:45,040 --> 00:06:47,880
Speaker 1: in her ain't I a woman's speech, as did William

106
00:06:47,920 --> 00:06:51,400
Speaker 1: Lloyd Garrison when he called all male slaves true men.

107
00:06:51,960 --> 00:06:55,880
Speaker 1: Because gender, being a man was linked with certain rights,

108
00:06:55,960 --> 00:06:57,919
Speaker 1: and it was linked with personhood, and it was linked

109
00:06:57,920 --> 00:07:01,440
Speaker 1: with manhood which had a very specific meaning, and for

110
00:07:01,480 --> 00:07:05,159
Speaker 1: women that equated with family and all of that together

111
00:07:05,480 --> 00:07:09,360
Speaker 1: equals rights because they're using gender. The people who were

112
00:07:09,360 --> 00:07:13,720
Speaker 1: opposing slavery were using gender to say, give these these

113
00:07:13,720 --> 00:07:16,120
Speaker 1: women are women, they deserve to have a family. These

114
00:07:16,160 --> 00:07:17,960
Speaker 1: men are men, they should be at the head of

115
00:07:18,000 --> 00:07:21,440
Speaker 1: that family exactly. And meanwhile, you also have pro slavery

116
00:07:21,520 --> 00:07:27,200
Speaker 1: Southerners also politicizing gender for their own purposes, lumping together

117
00:07:27,880 --> 00:07:32,560
Speaker 1: slavery with their anti suffrage stance. Essentially this logic of, well,

118
00:07:32,800 --> 00:07:34,960
Speaker 1: if you can't control your slaves, then you won't be

119
00:07:35,000 --> 00:07:37,760
Speaker 1: able to control your wife, so you need to keep

120
00:07:37,800 --> 00:07:42,800
Speaker 1: both of those both unfortunately literally and figuratively, on lockdown, right,

121
00:07:42,880 --> 00:07:46,080
Speaker 1: And this this basically kept poor whites who didn't even

122
00:07:46,120 --> 00:07:49,040
Speaker 1: own slaves in support of slavery too, because how do

123
00:07:49,080 --> 00:07:51,760
Speaker 1: you tell a man who doesn't own slaves, he's not

124
00:07:51,800 --> 00:07:54,400
Speaker 1: a part of this, this institution or the system. How

125
00:07:54,400 --> 00:07:56,760
Speaker 1: do you convince him that slavery needs to stay put?

126
00:07:57,080 --> 00:08:01,160
Speaker 1: You tell him that if we can't maintained control of

127
00:08:01,200 --> 00:08:03,440
Speaker 1: our slaves, then our women are just going to be

128
00:08:03,920 --> 00:08:09,360
Speaker 1: running around crazy too. And speaking of this gender hierarchy,

129
00:08:09,480 --> 00:08:14,040
Speaker 1: there were also the anti slavery activists, like some Garrisonians,

130
00:08:14,200 --> 00:08:18,840
Speaker 1: who would disambiguate between the quote unquote unnatural order of

131
00:08:18,920 --> 00:08:24,679
Speaker 1: slavery that, like you said, prevented African American families from

132
00:08:24,720 --> 00:08:27,280
Speaker 1: being able to have like male head of household women

133
00:08:27,280 --> 00:08:32,280
Speaker 1: with children, with the quote unquote natural hierarchy of gender,

134
00:08:32,400 --> 00:08:38,160
Speaker 1: essentially arguing okay, well we must free slaves to also

135
00:08:38,280 --> 00:08:43,760
Speaker 1: help restore that natural hierarchy, right, Yeah, When Garrison is

136
00:08:43,880 --> 00:08:47,559
Speaker 1: arguing about manhood. It's very interesting because you know, if

137
00:08:47,600 --> 00:08:49,920
Speaker 1: you're if you're marketing something, if you're trying to sell

138
00:08:49,960 --> 00:08:54,439
Speaker 1: an idea, you have to pray on the social structure

139
00:08:54,480 --> 00:08:58,200
Speaker 1: of the time, the morays of the time, and the

140
00:08:58,240 --> 00:09:01,440
Speaker 1: patriarchy was definitely a lot even well around the Civil War,

141
00:09:01,520 --> 00:09:05,239
Speaker 1: and so when Garrison and others talk about male slaves manhood,

142
00:09:05,559 --> 00:09:08,960
Speaker 1: it's definitely a loaded term, especially because being a man

143
00:09:09,120 --> 00:09:11,760
Speaker 1: was linked with having authority over women, and so if

144
00:09:11,760 --> 00:09:15,120
Speaker 1: you ended slavery, you would restore the rightful gender balance,

145
00:09:15,200 --> 00:09:18,679
Speaker 1: because when you look at a country in which slavery exists,

146
00:09:19,120 --> 00:09:24,199
Speaker 1: there's this just untenable, weird tiered system where there's white

147
00:09:24,240 --> 00:09:27,360
Speaker 1: men above white women, but white women are above black men,

148
00:09:27,480 --> 00:09:30,400
Speaker 1: and then black men can't be above black women because

149
00:09:30,600 --> 00:09:34,320
Speaker 1: they're enslaved. And so there are a lot of good

150
00:09:34,360 --> 00:09:36,360
Speaker 1: arguments out there for ending slavery, and a lot of

151
00:09:36,360 --> 00:09:38,480
Speaker 1: people who are passionate about doing so, but some of

152
00:09:38,480 --> 00:09:40,960
Speaker 1: the arguments that they wanted to use to achieve this

153
00:09:41,280 --> 00:09:44,760
Speaker 1: were questionable. Well yeah, I mean, it's just it's definitely

154
00:09:44,800 --> 00:09:48,480
Speaker 1: a product of his time of its time, because you

155
00:09:48,559 --> 00:09:54,720
Speaker 1: also see that just because men were pro abolition did

156
00:09:54,800 --> 00:09:58,000
Speaker 1: not mean that they were also pro suffrage, or at

157
00:09:58,040 --> 00:10:03,600
Speaker 1: least pro women's vocal and public involvement in the abolition movement,

158
00:10:03,720 --> 00:10:07,240
Speaker 1: because there was actually, for example, a gender split that

159
00:10:07,320 --> 00:10:10,840
Speaker 1: happened in the eighteen thirties on the heels of women's

160
00:10:10,920 --> 00:10:16,160
Speaker 1: increase involvement in abolition, which led to in eighteen thirty nine,

161
00:10:16,440 --> 00:10:21,800
Speaker 1: anti Garrisonians Louis and Arthur Tappan splitting off from William

162
00:10:21,880 --> 00:10:25,760
Speaker 1: Lloyd Garrison's New England Anti Slavery Society to form the

163
00:10:25,800 --> 00:10:32,200
Speaker 1: American and Foreign Anti Slavery Society, which prohibited women from

164
00:10:32,240 --> 00:10:35,680
Speaker 1: participating publicly. They were fine with women hanging out in

165
00:10:35,679 --> 00:10:38,440
Speaker 1: the background of kind of doing their things, staying in

166
00:10:38,480 --> 00:10:42,600
Speaker 1: their own female anti slavery societies because those existed are

167
00:10:42,640 --> 00:10:46,040
Speaker 1: staying in their sewing circles and you know, organizing in

168
00:10:46,080 --> 00:10:50,679
Speaker 1: that way. But the mixing of the two also reflets

169
00:10:50,720 --> 00:10:56,040
Speaker 1: and feathers. It sure did um. In May eight, for example,

170
00:10:56,640 --> 00:11:00,520
Speaker 1: Pennsylvania Hall was burned down the day after the Anti

171
00:11:00,559 --> 00:11:05,520
Speaker 1: Slavery Convention of American Women held their second national meeting. Yeah,

172
00:11:05,559 --> 00:11:08,480
Speaker 1: we brought this up, I believe, in our episode on

173
00:11:08,559 --> 00:11:12,679
Speaker 1: Susan b. Anthony and people were so outraged that women

174
00:11:12,720 --> 00:11:16,000
Speaker 1: were getting up on stage to speak publicly about suffrage.

175
00:11:16,000 --> 00:11:18,960
Speaker 1: And this was also a group of both white and

176
00:11:19,200 --> 00:11:23,079
Speaker 1: black women who were together. And so this mob essentially

177
00:11:23,400 --> 00:11:27,680
Speaker 1: attacked Pennsylvania Hall. The women were able to escape, but

178
00:11:27,800 --> 00:11:31,960
Speaker 1: then the next day it was burned down. But that

179
00:11:32,000 --> 00:11:35,240
Speaker 1: didn't stop them. I mean, this was also just fueling

180
00:11:35,320 --> 00:11:39,400
Speaker 1: the suffrage movement as well, but that certainly didn't stop them, because,

181
00:11:39,960 --> 00:11:42,800
Speaker 1: as we've mentioned a number of times now on the podcast,

182
00:11:43,120 --> 00:11:46,559
Speaker 1: it was this kind of gender based discrimination that women faced,

183
00:11:46,600 --> 00:11:52,000
Speaker 1: particularly during the abolition movement, that led to the Seneca

184
00:11:52,080 --> 00:11:56,920
Speaker 1: Falls Convention, which kicked off first wave feminism, because in

185
00:11:57,360 --> 00:12:00,720
Speaker 1: forty you have the World Anti Slavery Convention barring Elizabeth

186
00:12:00,760 --> 00:12:03,559
Speaker 1: Katie Stanton, Lucretia Mott and a few other women from

187
00:12:03,600 --> 00:12:05,560
Speaker 1: having a seat on the convention floor. And so they

188
00:12:05,559 --> 00:12:10,040
Speaker 1: were like, you know what, we will do our own thing. Yeah,

189
00:12:10,280 --> 00:12:14,880
Speaker 1: doing your own thing feminism. Um, But it's not just

190
00:12:14,960 --> 00:12:16,840
Speaker 1: the white men who were trying to keep the white

191
00:12:16,960 --> 00:12:21,359
Speaker 1: women from participating in the abolition movement as active advocates.

192
00:12:21,760 --> 00:12:25,720
Speaker 1: Black men were not necessarily pleased about black women's involvement either.

193
00:12:25,960 --> 00:12:27,839
Speaker 1: Many wanted them to stay behind the scenes. And we're

194
00:12:27,840 --> 00:12:31,719
Speaker 1: not necessarily talking about African Americans who were enslaved. We're

195
00:12:31,720 --> 00:12:34,960
Speaker 1: talking about freed people up in the Northeast, for instance.

196
00:12:35,440 --> 00:12:39,320
Speaker 1: A lot of them accused Black women protesters in New York,

197
00:12:39,559 --> 00:12:41,959
Speaker 1: I think they were protesting something going on in court

198
00:12:42,320 --> 00:12:46,600
Speaker 1: of bringing everlasting shame and remorse on the community. There

199
00:12:46,600 --> 00:12:49,360
Speaker 1: were just so many men, black and white, who basically said,

200
00:12:50,320 --> 00:12:53,280
Speaker 1: we cannot accomplish anything with you women in the way.

201
00:12:53,360 --> 00:12:56,680
Speaker 1: You're hurting our cause. Yeah. I mean, because at the time,

202
00:12:56,760 --> 00:13:00,280
Speaker 1: the very idea of women being out and demonstrating in

203
00:13:00,400 --> 00:13:06,760
Speaker 1: public was a major violation of their appropriate normative gender role.

204
00:13:06,840 --> 00:13:11,640
Speaker 1: And the whole protests in New York was related to

205
00:13:11,800 --> 00:13:15,160
Speaker 1: this case where I think two slaves had escaped to

206
00:13:15,200 --> 00:13:18,280
Speaker 1: the North and because of the Fugitive Slave law that

207
00:13:18,320 --> 00:13:21,439
Speaker 1: was enacted, they were then being they were gonna they've

208
00:13:21,480 --> 00:13:23,080
Speaker 1: been captured and they were gonna be sent back, And

209
00:13:23,120 --> 00:13:25,920
Speaker 1: so these women came out to protest that, and the

210
00:13:25,960 --> 00:13:29,959
Speaker 1: fact that their husbands were so outraged by that only

211
00:13:30,000 --> 00:13:34,200
Speaker 1: speaks to how deeply entrenched these gender issues were at

212
00:13:34,200 --> 00:13:38,760
Speaker 1: the time. As deeply entrenched as these abolition issues happening,

213
00:13:39,200 --> 00:13:42,920
Speaker 1: um so let's talk though, more about women abolitionists and

214
00:13:43,360 --> 00:13:46,200
Speaker 1: highlight some women you've probably heard of, but also some

215
00:13:46,280 --> 00:13:51,439
Speaker 1: women you haven't heard of, such as British abolitionist revolutionary

216
00:13:51,480 --> 00:13:54,839
Speaker 1: who I hadn't heard of before researching for this episode. Uh,

217
00:13:54,880 --> 00:13:59,200
Speaker 1: this woman named Elizabeth hay Rick, who in wrote a

218
00:13:59,240 --> 00:14:04,160
Speaker 1: pamphlet called Immediate Not Gradual Abolition, which was the first

219
00:14:04,480 --> 00:14:09,040
Speaker 1: widely circulated assertion of what was called immediatism, essentially the

220
00:14:09,080 --> 00:14:12,840
Speaker 1: idea that hey, you need to free all slave immediately.

221
00:14:13,000 --> 00:14:16,160
Speaker 1: Don't do this gradually. We've got to do it all

222
00:14:16,200 --> 00:14:18,760
Speaker 1: at once. Yeah. And if you'll remember from our Susan B.

223
00:14:18,840 --> 00:14:24,400
Speaker 1: Anthony podcast, Uh, it was this conflict, this tension between

224
00:14:24,480 --> 00:14:26,520
Speaker 1: the desire to do it gradually and the desire to

225
00:14:26,520 --> 00:14:29,280
Speaker 1: do it immediately that caused splits within the suffrage movement

226
00:14:29,320 --> 00:14:33,920
Speaker 1: and within the women's rights movement itself. But abolitionist Wendell Phillips,

227
00:14:33,920 --> 00:14:37,200
Speaker 1: whose side note, did not join the abolition movement until

228
00:14:37,360 --> 00:14:41,120
Speaker 1: he witnessed William Lloyd Garrison being attacked by a mob.

229
00:14:41,640 --> 00:14:44,360
Speaker 1: But when Wendell Phillips said that, little progress was made

230
00:14:44,360 --> 00:14:47,960
Speaker 1: in the anti slavery cause until Heyrick saw and publicly

231
00:14:48,000 --> 00:14:52,720
Speaker 1: acknowledged the principle of immediate and universal emancipation. Then that

232
00:14:52,840 --> 00:14:55,800
Speaker 1: great anti slavery truth flew through the land of shooting

233
00:14:55,920 --> 00:15:01,120
Speaker 1: arrows into every heart. Now that is widest statement to make,

234
00:15:01,240 --> 00:15:06,320
Speaker 1: but that happened in What I think often goes untalked

235
00:15:06,320 --> 00:15:10,680
Speaker 1: about in this history of abolition is the work on

236
00:15:10,720 --> 00:15:16,200
Speaker 1: a smaller but no less significant scale of Black women,

237
00:15:16,360 --> 00:15:20,400
Speaker 1: particularly in the North, who were organizing, who were developing

238
00:15:20,720 --> 00:15:27,760
Speaker 1: these centers of female anti slavery activity, typically centered around churches, right, yeah.

239
00:15:27,800 --> 00:15:30,760
Speaker 1: Margaret Washington read about this for the Guilder Laman Institute,

240
00:15:31,200 --> 00:15:34,000
Speaker 1: and she talks about black churches and meeting houses being

241
00:15:34,080 --> 00:15:37,680
Speaker 1: these centers of activity for Black women and how the

242
00:15:38,280 --> 00:15:42,480
Speaker 1: domestic sphere sort of came in and and interacted quite

243
00:15:42,480 --> 00:15:46,280
Speaker 1: well with abolition advocacy. She talked about how black women

244
00:15:46,320 --> 00:15:49,920
Speaker 1: would organize sales of goods made or food grown with

245
00:15:50,000 --> 00:15:54,640
Speaker 1: free labor as opposed to uh slave labor, holding sewing

246
00:15:54,720 --> 00:15:57,680
Speaker 1: circles to make clothes for people fleeing slavery, and raising

247
00:15:57,720 --> 00:16:01,240
Speaker 1: money for Freedom's Journal, the nation's for black newspaper, and

248
00:16:01,360 --> 00:16:05,400
Speaker 1: when William Moore Garrison, white abolitionist, proposed the idea for

249
00:16:05,560 --> 00:16:09,600
Speaker 1: his pro abolition paper The Liberator. He received strong financial

250
00:16:09,640 --> 00:16:14,000
Speaker 1: backing from these black women who use their organization to

251
00:16:14,040 --> 00:16:19,160
Speaker 1: help fund raise for initiatives like this right. And so

252
00:16:19,200 --> 00:16:21,360
Speaker 1: we did mention earlier in the podcast that the eighteen

253
00:16:21,400 --> 00:16:24,200
Speaker 1: thirties was like a huge sort of pressure cracker moment

254
00:16:24,320 --> 00:16:27,240
Speaker 1: in history leading up to abolition. And we're going to

255
00:16:27,360 --> 00:16:29,680
Speaker 1: get into the eighteen thirties when we come right back

256
00:16:29,800 --> 00:16:37,840
Speaker 1: from a quick break. So we've been moving through this

257
00:16:37,920 --> 00:16:40,920
Speaker 1: abolition timeline and we're now into the eighteen thirties, which

258
00:16:40,960 --> 00:16:44,440
Speaker 1: is when things really start happening. By this point, you

259
00:16:44,440 --> 00:16:48,440
Speaker 1: have thousands of women involved in the movement to abolish slavery.

260
00:16:48,720 --> 00:16:54,080
Speaker 1: We're writing articles for abolitionist papers, circulating abolitionist pamphlets, and

261
00:16:54,240 --> 00:16:59,520
Speaker 1: also circulating, signing and delivering petitions to Congress calling for abolition.

262
00:16:59,560 --> 00:17:02,120
Speaker 1: And on top top of that, you also still have

263
00:17:02,280 --> 00:17:05,760
Speaker 1: these kinds of anti slavery sewing circles and that free

264
00:17:05,760 --> 00:17:11,880
Speaker 1: produced movement tied into the domesticity aspect of this movement

265
00:17:11,880 --> 00:17:14,520
Speaker 1: of sort of you know, women doing what they could

266
00:17:14,880 --> 00:17:19,720
Speaker 1: in their roles at the time to contribute to abolition. Well,

267
00:17:19,720 --> 00:17:22,280
Speaker 1: so let's get into some of these names that you

268
00:17:22,359 --> 00:17:24,200
Speaker 1: may or may not know. A lot of them were

269
00:17:24,280 --> 00:17:26,359
Speaker 1: unfamiliar to me, and so we we want to give

270
00:17:26,400 --> 00:17:28,320
Speaker 1: you some we obviously can't give you all, or this

271
00:17:28,400 --> 00:17:31,280
Speaker 1: podcast would be more like a book on tape. But

272
00:17:31,880 --> 00:17:35,679
Speaker 1: in eighteen thirty one, Boston's Maria Stewart, a middle class,

273
00:17:35,720 --> 00:17:38,520
Speaker 1: free black woman, became the first woman of color to

274
00:17:38,600 --> 00:17:41,800
Speaker 1: publicly speak on political issues, and she ended up setting

275
00:17:41,800 --> 00:17:46,359
Speaker 1: the oratorical stage basically for Francis Ellen Watkins Harper who

276
00:17:46,440 --> 00:17:50,200
Speaker 1: was a poet and teacher, sojournal truth and Harriet Tubman.

277
00:17:50,280 --> 00:17:52,680
Speaker 1: So their two names that are much more familiar. Yeah,

278
00:17:52,800 --> 00:17:56,399
Speaker 1: And speaking of Stewart and sort of from the twenties

279
00:17:56,440 --> 00:17:59,320
Speaker 1: when we're talking about the organizing that black women were doing,

280
00:17:59,600 --> 00:18:04,600
Speaker 1: she got her start her initial platform with Boston's African

281
00:18:04,600 --> 00:18:08,600
Speaker 1: American Female Intelligent Society, one of those groups that they

282
00:18:08,600 --> 00:18:11,160
Speaker 1: had started up, and that was where she got comfortable

283
00:18:11,280 --> 00:18:14,720
Speaker 1: talking in front of groups of people. Um. And then

284
00:18:14,840 --> 00:18:17,880
Speaker 1: in eighteen thirty two we have Maria W. Chapman, who

285
00:18:17,920 --> 00:18:22,119
Speaker 1: helped organize the Boston Female Anti Slavery Society and also

286
00:18:22,240 --> 00:18:26,679
Speaker 1: began editing William Lord Garrison's paper The Liberator, and in

287
00:18:27,520 --> 00:18:30,000
Speaker 1: she spoke with Angelina Grimkey, who will talk about in

288
00:18:30,040 --> 00:18:33,200
Speaker 1: a moment at the Anti Slavery Convention of American Women

289
00:18:33,560 --> 00:18:37,600
Speaker 1: in Philadelphia. Right. And a year later she wrote the

290
00:18:37,600 --> 00:18:41,399
Speaker 1: pamphlet Right and Wrong in Massachusetts that argued differences in

291
00:18:41,480 --> 00:18:46,320
Speaker 1: opinion about women's suffrage were directly tied to divisions among abolitionists.

292
00:18:47,119 --> 00:18:50,359
Speaker 1: And then in eighteen thirty three, backing up a little,

293
00:18:50,600 --> 00:18:55,760
Speaker 1: Lucretia Mott found the first female Anti Slavery Society. Lucretia

294
00:18:55,840 --> 00:18:59,360
Speaker 1: Mott is a Quaker. She is a member of this

295
00:18:59,400 --> 00:19:03,080
Speaker 1: group that has been part of the abolition movement from

296
00:19:03,080 --> 00:19:05,280
Speaker 1: the get go, well not the get go. They weren't

297
00:19:05,280 --> 00:19:07,399
Speaker 1: as early as the Menna Nights on it, but the

298
00:19:07,480 --> 00:19:12,240
Speaker 1: Quakers very early on adopted resolutions saying that we will

299
00:19:12,240 --> 00:19:14,600
Speaker 1: not own slaves. It's not the right thing to do.

300
00:19:14,920 --> 00:19:17,320
Speaker 1: She was also a feminist who lectured on a number

301
00:19:17,359 --> 00:19:21,199
Speaker 1: of reformer causes, and she attended the founding convention of

302
00:19:21,240 --> 00:19:24,520
Speaker 1: the American Anti Slavery Society in eighteen thirty three and

303
00:19:24,600 --> 00:19:30,320
Speaker 1: then established its women's auxiliary, the Philadelphia Female Anti Slavery Society.

304
00:19:30,480 --> 00:19:34,000
Speaker 1: And of course, she, along with Elizabeth Katie Stanton, helped

305
00:19:34,119 --> 00:19:38,080
Speaker 1: organize the Cynecal Falls Convention in eighty eight after they

306
00:19:38,080 --> 00:19:41,520
Speaker 1: were not allowed a seat at the World Anti Slavery

307
00:19:41,520 --> 00:19:45,560
Speaker 1: Convention in London. Um and still in eighteen thirty three.

308
00:19:45,560 --> 00:19:46,960
Speaker 1: I don't know what was in the water in eighteen

309
00:19:47,000 --> 00:19:50,080
Speaker 1: thirty three, but it was instead of fire in your

310
00:19:50,119 --> 00:19:54,040
Speaker 1: belly apparently, because you also have Prudence Crandall, who was

311
00:19:54,080 --> 00:19:57,720
Speaker 1: a white Quaker school teacher in Canterbury, Connecticut, who ended

312
00:19:57,800 --> 00:20:02,040
Speaker 1: up transforming her school in one for black girls because

313
00:20:02,400 --> 00:20:06,080
Speaker 1: she got a letter from uh this the parents of

314
00:20:06,320 --> 00:20:08,560
Speaker 1: I think she was a teenage black girl who just

315
00:20:08,640 --> 00:20:13,320
Speaker 1: wanted better schooling. And so she said, sure, a hed

316
00:20:13,320 --> 00:20:17,080
Speaker 1: come to school. That's totally fine. And the townspeople flipped

317
00:20:17,080 --> 00:20:20,280
Speaker 1: out and that was an awakening for her of like, Okay,

318
00:20:20,280 --> 00:20:22,920
Speaker 1: well you know what I'm gonna do. I am going

319
00:20:23,000 --> 00:20:28,439
Speaker 1: to move and also started school specifically for this group

320
00:20:28,680 --> 00:20:32,560
Speaker 1: because y'all are crazy. Yeah, well, you know what. And

321
00:20:32,600 --> 00:20:35,840
Speaker 1: she persevered and people were harassing her, they were throwing

322
00:20:35,840 --> 00:20:38,679
Speaker 1: things at her. The only thing that stopped her and

323
00:20:38,720 --> 00:20:43,000
Speaker 1: made her actually like move away completely the town's residents

324
00:20:43,080 --> 00:20:45,960
Speaker 1: up and destroyed her house in eighteen thirty four, The

325
00:20:46,040 --> 00:20:51,199
Speaker 1: Pennsylvania Holder, I mean, people were oh it was intense

326
00:20:51,240 --> 00:20:54,480
Speaker 1: back then. Yes, I'll say that, Caroline. Well, that same year,

327
00:20:54,600 --> 00:20:58,919
Speaker 1: eighteen thirty three, Lydia Murrie Child publishes an appeal in

328
00:20:59,000 --> 00:21:02,879
Speaker 1: favor of that ass of Americans called Africans, which included

329
00:21:02,920 --> 00:21:05,760
Speaker 1: a history of slavery and demanded equality for blacks both

330
00:21:05,760 --> 00:21:09,800
Speaker 1: in education and employment. It was the first book length

331
00:21:09,880 --> 00:21:13,359
Speaker 1: work of its kind, and Child, we should mention was

332
00:21:13,359 --> 00:21:17,240
Speaker 1: an abolition to author, obviously, who wrote anti slavery pamphlets

333
00:21:17,240 --> 00:21:20,679
Speaker 1: and also edited the National Anti Slavery Standard from eighteen

334
00:21:20,720 --> 00:21:23,919
Speaker 1: forty one to eighteen forty nine. And around this time

335
00:21:24,000 --> 00:21:27,120
Speaker 1: we also have to talk about the grim Key sisters,

336
00:21:27,160 --> 00:21:31,280
Speaker 1: Angelina and Sarah, who ended up they actually this is

337
00:21:31,600 --> 00:21:34,840
Speaker 1: kind of a fascinating story because they grew up in

338
00:21:35,200 --> 00:21:39,000
Speaker 1: a Charleston, South Carolina home that had a number of slaves,

339
00:21:39,080 --> 00:21:41,959
Speaker 1: and Sarah, the older sister, was like, Hey, this is

340
00:21:42,359 --> 00:21:44,879
Speaker 1: so messed up. I'm going to move to Philadelphia and

341
00:21:44,880 --> 00:21:47,880
Speaker 1: become a Quaker, which she did in one and then

342
00:21:47,920 --> 00:21:54,240
Speaker 1: Angelina followed in her footsteps, and through I guess becoming

343
00:21:54,280 --> 00:21:59,440
Speaker 1: a Quaker and living that lifestyle, they really became active abolitionists,

344
00:21:59,480 --> 00:22:03,440
Speaker 1: Angeline a more so than Sarah, who kind of retired

345
00:22:03,480 --> 00:22:07,480
Speaker 1: sort of early on into a quieter life, But Angelina

346
00:22:07,760 --> 00:22:11,320
Speaker 1: wrote a couple of books and also spoke out a lot.

347
00:22:11,359 --> 00:22:13,720
Speaker 1: She was actually the first American woman to address a

348
00:22:13,800 --> 00:22:19,240
Speaker 1: legislative body, the Boston State House in the late eighteen thirties,

349
00:22:19,280 --> 00:22:22,920
Speaker 1: and also spoke at Pennsylvania Hall the day before it

350
00:22:23,119 --> 00:22:28,480
Speaker 1: was torched Man also in eighteen forty nine. This is

351
00:22:28,480 --> 00:22:32,679
Speaker 1: when Harriet Tubman makes her escape from slavery. She was

352
00:22:32,800 --> 00:22:37,000
Speaker 1: born Aramanta Ross and she ended up guiding some three

353
00:22:37,080 --> 00:22:40,320
Speaker 1: hundred fellow runaway slaves to freedom as one of the

354
00:22:40,320 --> 00:22:44,720
Speaker 1: most famous and successful conductors on the Underground Railroad. And

355
00:22:45,000 --> 00:22:48,040
Speaker 1: you know, it's it's important to mention that Margaret Washington

356
00:22:48,200 --> 00:22:51,760
Speaker 1: article for the Guilder Laerman Institute also touches on how

357
00:22:51,800 --> 00:22:55,440
Speaker 1: important women were, whether they were out there guiding people

358
00:22:55,480 --> 00:22:57,840
Speaker 1: through the woods or not, they were often the ones

359
00:22:57,880 --> 00:23:00,280
Speaker 1: who were at home opening those late night and box

360
00:23:00,400 --> 00:23:02,960
Speaker 1: letting people into their homes to hide or get food

361
00:23:03,040 --> 00:23:07,000
Speaker 1: or get clothing. But so Tubman, in addition to all

362
00:23:07,040 --> 00:23:09,120
Speaker 1: of the stuff she's doing for the Underground Railroad, also

363
00:23:09,200 --> 00:23:12,480
Speaker 1: worked for Union forces in South Carolina as a scout

364
00:23:12,680 --> 00:23:15,719
Speaker 1: cook and laundress and after the war, she ended up

365
00:23:15,760 --> 00:23:19,439
Speaker 1: opening the Harriet Tubman Home for indigent aged Negroes. And

366
00:23:19,480 --> 00:23:21,200
Speaker 1: I would just like to say that she was doing

367
00:23:21,280 --> 00:23:25,000
Speaker 1: all of this underground rail road work and the scouting

368
00:23:25,040 --> 00:23:28,720
Speaker 1: work when there was a price on her head. People

369
00:23:28,800 --> 00:23:30,919
Speaker 1: knew who she was and knew what she was doing,

370
00:23:31,320 --> 00:23:33,679
Speaker 1: and there was essentially a bounty out for her, but

371
00:23:33,800 --> 00:23:36,120
Speaker 1: she just kept on doing it, doing the right thing.

372
00:23:36,680 --> 00:23:39,480
Speaker 1: Um And by the time Harriet Tubman made her escape

373
00:23:39,520 --> 00:23:42,880
Speaker 1: in eighteen forty nine, So Journal Truth, another very familiar

374
00:23:42,960 --> 00:23:47,359
Speaker 1: name has been speaking for a while, um And and

375
00:23:47,480 --> 00:23:50,240
Speaker 1: her name, her star essentially is starting to rise within

376
00:23:50,320 --> 00:23:54,320
Speaker 1: the abolition movement, and by the eighteen fifties she's pretty

377
00:23:54,359 --> 00:23:58,479
Speaker 1: famous because she's you know, speaking at suffrage movements as

378
00:23:58,480 --> 00:24:02,040
Speaker 1: well as abolition of events, and you know, obviously is

379
00:24:02,080 --> 00:24:06,320
Speaker 1: one of the most famous female African American abolitionists of

380
00:24:06,720 --> 00:24:10,439
Speaker 1: the nineteenth century. She was freed from slavery in eighteen

381
00:24:10,920 --> 00:24:14,199
Speaker 1: seven and adopted the names to Journal Truth in eighteen

382
00:24:14,240 --> 00:24:18,600
Speaker 1: forty three, and she was wooed by white suffragists, as

383
00:24:18,600 --> 00:24:21,800
Speaker 1: we talked about in the Susan B. Anthony episode, to

384
00:24:21,840 --> 00:24:25,720
Speaker 1: get involved with women's rights and her you know, she

385
00:24:25,720 --> 00:24:28,439
Speaker 1: has the famous line of a I Woman and it

386
00:24:28,520 --> 00:24:33,400
Speaker 1: was actually Francis Dana Gauge, a white woman and suffrage activists,

387
00:24:33,680 --> 00:24:38,040
Speaker 1: who wrote that line that so Journal Truth became famous for,

388
00:24:38,119 --> 00:24:40,399
Speaker 1: and it was based on a speech that so Journal

389
00:24:40,440 --> 00:24:43,560
Speaker 1: Truth had given. Yeah, and I mean that that kind

390
00:24:43,600 --> 00:24:45,600
Speaker 1: of blows your mind to think about, because we always

391
00:24:45,600 --> 00:24:48,680
Speaker 1: associate A and I woman with coming directly from Sojournal Truth.

392
00:24:48,680 --> 00:24:50,439
Speaker 1: And it's not that it didn't. It's not that she

393
00:24:50,560 --> 00:24:53,200
Speaker 1: never said it and that things weren't based on that

394
00:24:53,280 --> 00:24:56,119
Speaker 1: on her actual speeches. But around this time too, you

395
00:24:56,200 --> 00:25:01,040
Speaker 1: have a lot of white women, most the time putting

396
00:25:01,240 --> 00:25:04,840
Speaker 1: words in the mouths of black women or publishing things

397
00:25:04,960 --> 00:25:09,840
Speaker 1: for black women just to try to sort of woo

398
00:25:09,920 --> 00:25:13,399
Speaker 1: the audience to their cause. And this is also wrapped

399
00:25:13,480 --> 00:25:17,959
Speaker 1: up in efforts to portray both black men and women

400
00:25:18,080 --> 00:25:21,919
Speaker 1: as sort of this harmless other, like, look, how wonderful

401
00:25:21,960 --> 00:25:24,600
Speaker 1: they are, don't they deserve Aren't they cute and plucky?

402
00:25:24,720 --> 00:25:28,760
Speaker 1: Don't they deserve freedom? Yeah? Yeah, there there's been this

403
00:25:28,840 --> 00:25:34,080
Speaker 1: question now among more contemporary historians looking back at this

404
00:25:34,200 --> 00:25:38,240
Speaker 1: era and the participation of black women um in the

405
00:25:38,240 --> 00:25:42,720
Speaker 1: abolition movement, but more so within the suffrage movement UM

406
00:25:42,760 --> 00:25:45,520
Speaker 1: and this question of whether whether or not they were

407
00:25:45,600 --> 00:25:50,080
Speaker 1: exoticized a bit for their you know, the color of

408
00:25:50,119 --> 00:25:54,200
Speaker 1: their skin essentially. Because there's also Harriet Beecher Stowe, author

409
00:25:54,200 --> 00:25:56,119
Speaker 1: of Uncle Tom's Cabin, who will talk about in a second.

410
00:25:56,440 --> 00:26:00,520
Speaker 1: She wrote this essay called Libyan Sybil about so journal

411
00:26:00,600 --> 00:26:05,400
Speaker 1: truth and it's been criticized for quote unquote romantic racialism,

412
00:26:05,480 --> 00:26:11,520
Speaker 1: essentially oversimplifying the black female experience and sort of using

413
00:26:11,600 --> 00:26:15,920
Speaker 1: it for their own cause. Because in terms of Francis

414
00:26:15,960 --> 00:26:21,000
Speaker 1: Dana Gage, you know, writing and really publicizing that an

415
00:26:21,160 --> 00:26:24,920
Speaker 1: I a woman quote that was more a bit of

416
00:26:25,359 --> 00:26:28,359
Speaker 1: you know, the fact that she wanted to um to

417
00:26:28,480 --> 00:26:33,080
Speaker 1: find almost like a tagline that could resonate well among

418
00:26:33,119 --> 00:26:37,360
Speaker 1: other other people, to re elevate the profile of this

419
00:26:37,400 --> 00:26:41,119
Speaker 1: movement happening, right, Because there again is that politicization. I

420
00:26:41,119 --> 00:26:44,760
Speaker 1: think I said that right of gender and of reinforcing

421
00:26:44,800 --> 00:26:47,600
Speaker 1: with your audience that you may think of these people

422
00:26:47,680 --> 00:26:50,840
Speaker 1: as slaves and as less stan, but they are women.

423
00:26:50,960 --> 00:26:53,239
Speaker 1: This this is a woman that we're talking about, just

424
00:26:53,280 --> 00:26:56,400
Speaker 1: like you or me, And so again sort of relying

425
00:26:56,560 --> 00:26:59,520
Speaker 1: on the cultural perceptions of the day to win people

426
00:26:59,560 --> 00:27:01,520
Speaker 1: to your CAUs. Yeah, and not to say that so

427
00:27:01,720 --> 00:27:05,960
Speaker 1: Jouner Truth and others didn't have agency in their speaking

428
00:27:06,000 --> 00:27:10,320
Speaker 1: engagements and in their public roles, but simply to point

429
00:27:10,320 --> 00:27:13,280
Speaker 1: out the fact that, you know, none of the It's like,

430
00:27:13,640 --> 00:27:16,679
Speaker 1: neither the abolition movement nor the suffrage movement at the

431
00:27:16,720 --> 00:27:21,560
Speaker 1: time were perfect in terms of their treatment of black people. Yeah. Sure,

432
00:27:22,119 --> 00:27:24,600
Speaker 1: And speaking of Harry beecher Stone, in eighteen fifty two,

433
00:27:24,680 --> 00:27:28,919
Speaker 1: she publishes Uncle Tom's cabin She sells five hundred thousand

434
00:27:29,000 --> 00:27:32,119
Speaker 1: copies in the first year, and it's the most popular

435
00:27:32,119 --> 00:27:35,320
Speaker 1: book of the nineteenth century aside from the Bible. Yeah,

436
00:27:35,320 --> 00:27:38,280
Speaker 1: and she really made very little money off of it,

437
00:27:38,359 --> 00:27:42,119
Speaker 1: even though it was hugely popular, probably because she was

438
00:27:42,200 --> 00:27:44,960
Speaker 1: a woman. And she got the idea though for writing

439
00:27:44,960 --> 00:27:49,280
Speaker 1: the book after the death of a child, because it

440
00:27:49,359 --> 00:27:54,000
Speaker 1: got her thinking about slavery and the routine loss that

441
00:27:54,040 --> 00:27:57,800
Speaker 1: would have been a part of enslaved women's lives, being

442
00:27:57,880 --> 00:28:03,120
Speaker 1: separated from their kids. Yeah, exactly. Well so the following

443
00:28:03,200 --> 00:28:06,440
Speaker 1: year after Uncle Tom's Cabinet is published in eighteen fifty three,

444
00:28:06,840 --> 00:28:12,600
Speaker 1: Mary Anne Shad Carrie, who is a free writer, educator, lawyer, abolitionist,

445
00:28:12,680 --> 00:28:16,520
Speaker 1: and the first black newspaper woman in North America, founded

446
00:28:16,600 --> 00:28:21,199
Speaker 1: Canada's first anti slavery newspaper, the Provincial Freeman. Yeah, she

447
00:28:21,280 --> 00:28:24,520
Speaker 1: was one of the more radical abolitionists and actually fled

448
00:28:24,640 --> 00:28:29,920
Speaker 1: up to Canada and encouraged people to come to Canada.

449
00:28:30,440 --> 00:28:34,040
Speaker 1: Um and her family called her the Rebel because she

450
00:28:34,400 --> 00:28:40,360
Speaker 1: was so fearless in everything that she did. And fun fact,

451
00:28:40,600 --> 00:28:43,920
Speaker 1: her family nicknamed her the Rebel because she was so

452
00:28:44,000 --> 00:28:46,640
Speaker 1: completely fearless and everything that she did. And I think

453
00:28:46,680 --> 00:28:48,640
Speaker 1: she also went on to become after all of this,

454
00:28:48,840 --> 00:28:51,600
Speaker 1: as if becoming the first black newspaper woman in North

455
00:28:51,640 --> 00:28:55,080
Speaker 1: America wasn't enough, she also went on to become one

456
00:28:55,240 --> 00:29:00,280
Speaker 1: of the first black female lawyers in Canada or maybe

457
00:29:00,280 --> 00:29:04,320
Speaker 1: in North America altogether. And so we started off this

458
00:29:04,520 --> 00:29:08,080
Speaker 1: detailed timeline in seventeen seventy three with Phillis Sweetly becoming

459
00:29:08,080 --> 00:29:11,520
Speaker 1: the first African American to publish a book. And we're

460
00:29:11,520 --> 00:29:15,040
Speaker 1: going to now sort of tie up this timeline with

461
00:29:15,560 --> 00:29:20,360
Speaker 1: eighteen sixty one with Harriett Jacobs book Incidents in the

462
00:29:20,400 --> 00:29:23,160
Speaker 1: Life of a Slave Girl, which she published under the

463
00:29:23,200 --> 00:29:27,480
Speaker 1: pen name Linda Brent sort of book and how much

464
00:29:28,120 --> 00:29:30,760
Speaker 1: how much happened? It's like we we started at one

465
00:29:30,800 --> 00:29:34,400
Speaker 1: place and sort of ended at the same place because

466
00:29:34,400 --> 00:29:42,200
Speaker 1: it took yet again so long for abolition to truly happen. Yeah,

467
00:29:42,280 --> 00:29:45,760
Speaker 1: and and to watch as slavery ends, you know, in

468
00:29:45,800 --> 00:29:49,600
Speaker 1: eighteen sixty three, you get the Emancipation Proclamation, and to

469
00:29:49,760 --> 00:29:55,400
Speaker 1: watch as just the fight for freedom, let alone civil rights,

470
00:29:55,440 --> 00:29:58,520
Speaker 1: but just the fight for freedom ended up giving birth

471
00:29:58,600 --> 00:30:02,320
Speaker 1: to all of these other movements because there were black

472
00:30:02,320 --> 00:30:05,719
Speaker 1: and white, these women who believe so strongly that the

473
00:30:05,760 --> 00:30:08,840
Speaker 1: institution of slavery had to end, but they couldn't even

474
00:30:08,880 --> 00:30:11,280
Speaker 1: have a voice. They weren't even permitted to speak to

475
00:30:11,320 --> 00:30:13,960
Speaker 1: be a part of this movement. And and to watch

476
00:30:14,080 --> 00:30:16,520
Speaker 1: that as it as it grew in snowballed into other

477
00:30:16,560 --> 00:30:20,040
Speaker 1: movements as pretty incredible. Yeah, as they found their voice

478
00:30:20,080 --> 00:30:25,000
Speaker 1: through abolition and you know, started writing things and speaking

479
00:30:25,080 --> 00:30:29,040
Speaker 1: publicly and organizing and even just doing things, you know,

480
00:30:29,120 --> 00:30:32,080
Speaker 1: down to the level of you know, the smaller, smaller

481
00:30:32,120 --> 00:30:35,320
Speaker 1: sewing circles, whatever it might be contributing in all these

482
00:30:35,360 --> 00:30:41,320
Speaker 1: different ways. It's pretty incredible to consider women's roles in abolition.

483
00:30:42,000 --> 00:30:43,840
Speaker 1: The thing that breaks my heart the most so is

484
00:30:43,840 --> 00:30:45,920
Speaker 1: that it even had to happen, and that it took

485
00:30:46,360 --> 00:30:49,240
Speaker 1: so long um and where we leave off now in

486
00:30:49,640 --> 00:30:53,360
Speaker 1: sixty three with the Emancipation Proclamation is essentially, you know,

487
00:30:53,400 --> 00:30:56,800
Speaker 1: the precursor to the two previous podcasts we did earlier

488
00:30:56,800 --> 00:31:00,800
Speaker 1: this year, a controversial woman on Susan Biantha and Black

489
00:31:00,840 --> 00:31:04,640
Speaker 1: women striving for suffrage because it, by no means was

490
00:31:04,720 --> 00:31:08,200
Speaker 1: this an unnessy process, and there was still a lot

491
00:31:08,240 --> 00:31:12,280
Speaker 1: to work out because you know, even though slavery had

492
00:31:12,440 --> 00:31:17,360
Speaker 1: ended with Juneteenth, uh there, you know, women still had

493
00:31:17,440 --> 00:31:20,120
Speaker 1: very few rights exactly they had, They still had a

494
00:31:20,160 --> 00:31:23,560
Speaker 1: long long way to go. Yeah. So, but we wanted

495
00:31:23,560 --> 00:31:27,920
Speaker 1: to take this opportunity to celebrate Juneteenth, talk about some

496
00:31:27,960 --> 00:31:30,800
Speaker 1: women who probably don't get talked about very often, and

497
00:31:30,880 --> 00:31:38,280
Speaker 1: hopefully fill in some historical or historical gaps that might

498
00:31:38,320 --> 00:31:40,760
Speaker 1: be there. Yeah, So send us your letters. We want

499
00:31:40,760 --> 00:31:43,040
Speaker 1: to hear from you, especially if you have any other

500
00:31:43,120 --> 00:31:46,200
Speaker 1: historical information you want to share, or if there are

501
00:31:46,200 --> 00:31:49,760
Speaker 1: any other fantastic women abolition advocates out there that you

502
00:31:49,760 --> 00:31:51,800
Speaker 1: think we should know about, yeah, or if you're related

503
00:31:51,840 --> 00:31:54,960
Speaker 1: to any We want to know everything. Mom Stuff at

504
00:31:54,960 --> 00:31:58,120
Speaker 1: how stuff works dot com is our new email address

505
00:31:58,120 --> 00:32:00,480
Speaker 1: where you can contact us, but you can all tweet

506
00:32:00,560 --> 00:32:04,200
Speaker 1: us at mom Stuff podcast or messages on Facebook, and

507
00:32:04,240 --> 00:32:06,320
Speaker 1: we've got a couple of messages to share with you

508
00:32:07,000 --> 00:32:13,920
Speaker 1: right now. In fact, so we've got a couple of

509
00:32:14,000 --> 00:32:17,080
Speaker 1: letters here about our episode on teaching and how it

510
00:32:17,160 --> 00:32:20,360
Speaker 1: became women's work. I have one here from Gemma, who

511
00:32:20,400 --> 00:32:22,600
Speaker 1: writes I like to listen to the podcast on my

512
00:32:22,640 --> 00:32:24,840
Speaker 1: way to work and was thrilled to see a topic

513
00:32:24,880 --> 00:32:28,000
Speaker 1: I feel passionate about. I'm a primary school teacher here

514
00:32:28,000 --> 00:32:30,440
Speaker 1: in the UK and over here there's been a push

515
00:32:30,480 --> 00:32:33,600
Speaker 1: for trying to persuade men to join the profession, although

516
00:32:33,640 --> 00:32:35,880
Speaker 1: the majority of teachers or women. I don't feel that

517
00:32:35,920 --> 00:32:38,520
Speaker 1: there's a shortage of men. However, I do work in

518
00:32:38,600 --> 00:32:42,120
Speaker 1: central London and can't talk for the rest of the country.

519
00:32:42,560 --> 00:32:44,680
Speaker 1: I agree that focusing on the gender of the teacher

520
00:32:44,680 --> 00:32:47,840
Speaker 1: in relation to learning seems irrelevant and ill informed. If

521
00:32:47,880 --> 00:32:50,080
Speaker 1: we were to consider the gender of the teacher, where

522
00:32:50,080 --> 00:32:52,479
Speaker 1: would it stop. Would we have to consider what effect

523
00:32:52,520 --> 00:32:56,080
Speaker 1: the religion, ethnicity or sexuality of the teacher has. Like

524
00:32:56,160 --> 00:32:58,959
Speaker 1: you said, it's far more relevant to consider the skill

525
00:32:59,320 --> 00:33:03,160
Speaker 1: of the teacher. Furthermore, a child's learning is affected by

526
00:33:03,160 --> 00:33:07,080
Speaker 1: a whole range of other factors and she says, PS

527
00:33:07,320 --> 00:33:10,400
Speaker 1: love the show. Thanks for keeping me company while stuck

528
00:33:10,440 --> 00:33:14,560
Speaker 1: in London traffic. I couldn't resist a bit of a

529
00:33:14,600 --> 00:33:18,560
Speaker 1: London lived there. Well. I have a letter here from

530
00:33:18,600 --> 00:33:21,520
Speaker 1: a gentleman who did not provide his name, talking about

531
00:33:21,520 --> 00:33:25,320
Speaker 1: our Teachers episode, and he said some print and backstory

532
00:33:25,320 --> 00:33:28,480
Speaker 1: about me. I am a full time competitive ballroom dancer

533
00:33:28,480 --> 00:33:31,000
Speaker 1: in New York and I coach young competitive children for

534
00:33:31,040 --> 00:33:33,480
Speaker 1: the bulk of my income. I teach in the deeply

535
00:33:33,520 --> 00:33:37,040
Speaker 1: conservative Russian community, and it's fascinating to see how female

536
00:33:37,040 --> 00:33:40,360
Speaker 1: teachers and coaches are treated versus male coaches. If I

537
00:33:40,400 --> 00:33:42,640
Speaker 1: had to generalize, and it's not hard to do so

538
00:33:42,800 --> 00:33:46,720
Speaker 1: given my great wealth of admittedly anecdotal data, I would

539
00:33:46,760 --> 00:33:49,880
Speaker 1: say that male teachers are treated as more general authorities

540
00:33:49,920 --> 00:33:52,960
Speaker 1: and better sources for the quote unquote finer elements of

541
00:33:53,040 --> 00:33:58,560
Speaker 1: dance education, musicality, high level technical training, and choreography, whereas

542
00:33:58,600 --> 00:34:02,080
Speaker 1: women are perfect for making cosmetic changes like correcting tiny

543
00:34:02,120 --> 00:34:05,000
Speaker 1: details of focus or arm styling, is working on relationship

544
00:34:05,120 --> 00:34:08,880
Speaker 1: or designing costume. While there's no inherent reason obvious to me,

545
00:34:08,960 --> 00:34:12,399
Speaker 1: while these generations should hold true in my experience, they

546
00:34:12,440 --> 00:34:15,520
Speaker 1: tend to. Possibly it's because ballroom dancing as a profession

547
00:34:15,560 --> 00:34:20,440
Speaker 1: attracts the most heteronormativity inclined among us, yours truly excluded.

548
00:34:21,040 --> 00:34:23,359
Speaker 1: On another note, I also work very occasionally with an

549
00:34:23,440 --> 00:34:26,479
Speaker 1: arts residency company that uses social ballroom dancing to teach

550
00:34:26,560 --> 00:34:29,560
Speaker 1: social development in New York City public schools. I'll go

551
00:34:29,600 --> 00:34:33,040
Speaker 1: in occasionally as a dancing celebrity to assist female teaching

552
00:34:33,080 --> 00:34:35,840
Speaker 1: artists who generally are not dancers themselves, but rather artists

553
00:34:35,840 --> 00:34:38,840
Speaker 1: from another medium. I have noticed that many problems students

554
00:34:38,840 --> 00:34:41,640
Speaker 1: behave much better in my presence. My theory is that

555
00:34:41,680 --> 00:34:44,200
Speaker 1: they have been socialized to respect mail authority. And while

556
00:34:44,239 --> 00:34:46,719
Speaker 1: I enjoy capitalizing on this advantage and annoys me to

557
00:34:46,840 --> 00:34:50,160
Speaker 1: no end that very capable female teachers have to work

558
00:34:50,320 --> 00:34:52,840
Speaker 1: double hard to assert their authority because of the gender

559
00:34:52,840 --> 00:34:56,279
Speaker 1: norms with which so many children are raised. And then

560
00:34:56,320 --> 00:34:58,000
Speaker 1: he says, thanks love the show, by the way, I

561
00:34:58,000 --> 00:35:01,319
Speaker 1: would love an episode on women in country and full music. Well,

562
00:35:01,360 --> 00:35:03,360
Speaker 1: my dear, you should listen to our Dolly Partner episode

563
00:35:03,360 --> 00:35:06,399
Speaker 1: in the meantime, and thank you for writing in, and

564
00:35:06,480 --> 00:35:09,480
Speaker 1: thanks everybody who's written into us. Mom Stuff at How

565
00:35:09,560 --> 00:35:11,560
Speaker 1: Stuff Works is where you can email us and re

566
00:35:11,640 --> 00:35:14,080
Speaker 1: links to all of our social media and all of

567
00:35:14,120 --> 00:35:18,399
Speaker 1: our blogs, videos, podcasts, including Got Dollary Partner episode There's

568
00:35:18,440 --> 00:35:20,919
Speaker 1: One Place to Go And It's Stuff Mom Never told

569
00:35:20,960 --> 00:35:26,840
Speaker 1: You dot com for more on this and thousands of

570
00:35:26,880 --> 00:35:37,360
Speaker 1: other topics, does It, How Stuff Works dot com