Never Forget The Power of Black Women Abolitionists
An essay about a few unsung heroes committed to social change
Born of a race whose inheritance has been outrage and wrong, most of my life had been spent in battling against those wrongs. But I did not feel as keenly as others, that I had these rights, in common with other women, which are now demanded. — Frances Ellen Watkins Harper
Black women abolitionists occupy a unique space in American culture, yet few have become household names. Of course, the root cause of this short-sightedness is misogynoir, the combined impact of racism and sexism. It’s taboo to talk about racism, let alone the specific harm Black women endured through chattel slavery. And yet, some were instrumental in challenging this racial hierarchy, determined not to have their voices drowned out. Perhaps if more people were aware of the contributions of Black women, our nation would be much more committed to keeping their stories alive. So, without further ado, let’s talk about some of their work.
In the language often used to discuss slavery abolition, the passive tone is prominent. For instance, when we say Black Americans “were freed” in 1865, there’s an unspoken implication of white saviorism. This is a perilous assumption given that Black Americans fought for their freedom, citizenship, and the advancement of civil rights — nothing was handed to them on a silver platter. According to the National Archives, 179,000 Black men fought in the Union Army, contributing to the cause of abolishing slavery. While not formally permitted to join, Black women played an essential role as nurses, spies, and scouts.
Perhaps one of the most noteworthy examples would be Harriet Tubman, a Black abolitionist whose efforts in 1863 contributed to “the successful Combahee Ferry Raid,” which freed more than 700 enslaved people. So, it’s not historically accurate to claim that all Black people “were freed” because this viewpoint ignores the work of Black abolitionists, those who ran away and self-liberated themselves, those who traveled along the Underground Railroad, the Maritime Railroad, and those born free who decided to fight for the freedom of others. Outside of formal military engagement, there were at least 250 enslaved people’s uprisings between 1780 and 1864.
Long before Alice Walker coined the term “womanism” in her 1983 book, In Search of Our Mothers’ Gardens: Womanist Prose, Black women were engaged in a movement designed to empower the black community. One could argue that the Black abolitionist women would align with the modern-day womanist movement. This can be seen in the work of Black abolitionists like Frances Ellen Watkins Harper. Born free in 1825, she had access to an education and learned to read and write, something most enslaved were deprived of. Harper used her talents to challenge injustice, becoming a renowned poet, author, and activist. She became the first Black American woman to publish a short story, Two Offers, in 1859, a narrative about a young woman who seeks advice after receiving two marriage proposals, and one of the first to publish a book, lola Leroy, in 1892, a story that dispelled the romanticized version of plantation life.
Harper became a clerk for the Pennsylvania Abolition Society, publishing anti-slavery essays and delivering speeches to further the cause. In May 1866, Harper gave a memorable speech addressing the Eleventh National Women’s Rights Convention in New York City, sitting in a pew next to Elizabeth Cady Stanton and Susan B. Anthony. “You white women speak here of rights. I speak of wrongs,” Harper noted the stark differences in opportunities and protections extended to these groups. “Justice is not fulfilled so long as woman is unequal before the law,” she said. And at the same time, Harper, like many Black women, was astutely aware that racism impedes any hope of uplifting women.
“Let me go to-morrow morning and take my seat in one of your street cars-I do not know that they will do it in New York, but they will in Philadelphia-and the conductor will put up his hand and stop the car rather than let me ride,” Harper said. Despite being a free Black woman, she didn’t have the privilege to choose any seat on the trolley; she was forced to sit in the back, a space reserved for Black customers. Harper even personally tested this theory in 1858 when she refused to give up her seat on a segregated Philadelphia trolley car, 97 years before Rosa Parks refused to give up her seat on a public bus in Montgomery, Alabama.
Harper described “advocating the cause of the colored man, since the Dred Scott decision” and the disappointment in a nation seemingly dismissing their humanity and contributions. “Good enough for soldiers, but not good enough for citizens,” was the refrain she used. Perhaps we can learn from Harper how to be present for other marginalized groups. As a free Black woman, she could have tried to enjoy this relative privilege over those who lived their lives in bondage, but instead, she spent her life fighting for abolition and advancing the civil rights movement. In 1896, Harper helped confound the National Association for Colored Women.
Another Black woman abolitionist of note is Elizabeth Freeman, born around 1744, enslaved. Unlike Harper and some others, “Mum Bett” didn’t have access to an education and, as a result, never learned to read or write. Nevertheless, she did make a substantial impact, inspired by the brutality she and others experienced. Mrs. Ashley, the owner’s wife, who was especially cruel, attempted to injure Bett’s younger sister, Lizzie, using a heated kitchen shovel. Unable to silently stand by during the assault, she came in between the two, hoping to block the attack, and was injured. Her arm never properly healed, but instead of covering it up using bandages or clothing, she left her wound exposed “as evidence of her mistreatment.”
Determined to one day become free, Elizabeth Freeman kept an ear open for an opportunity. Colonel Ashley, the man who enslaved her, was a wealthy, prominent citizen who helped moderate a committee responsible for writing the 1773 The Sheffield Declaration, which used the same language as the 1776 Declaration of Independence: “Mankind in a state of nature are equal, free, and independent of each other, and have the right to the undisturbed enjoyment of their lives, their liberty, and property.” Historians suggest Elizabeth first heard these ideas in a public square, inspiring her to pursue her freedom legally. Do these words apply to everyone, or simply White men, she pondered.
Since Elizabeth could not read or write, she enlisted the help of Theodore Sedgwick, one of the authors of The Sheffield Declaration, along with an enslaved man named Bron, to formally challenge her enslavement. In the spring of 1781, Sedgwick filed a “writ of replevin” with the Berkshire Court of Common Pleas demanding the Coloneal Asley release both Elizabeth and Bron, arguing in Brom and Bett v. Ashley, that he had no legitimate claim of ownership, arguing that based on the language, the new Massachusettes Constitution prohibited slavery.
Ultimately, their efforts paid off. A judge awarded freedom to both parties, Elizabeth and Bron, thirty shillings each, and the cost of the trial. Once free, she became known as Elizabeth Freeman. This case inspired numerous “freedom suits,” with a small minority gaining liberation through the courts. Supreme Judicial Court Chief Justice William Cushing declared, “slavery in my judgment” was “effectively abolished,” finding the constitution wholly incompatible and repugnant to its existence.” And yet, slavery persisted in the state of Massachusetts until formal abolition- in 1865.
Of course, there are many Black women abolitionists we can celebrate, not just the select few that appear in this brief essay. Black Women Abolitionists: Study In Activism, a book by Shirley Lee, is a useful reference in learning more about these women and their views on race, gender, and class. However, their cause keeps them at odds with the status quo. To speak about the demonstrable harm of slavery in a society built using capital from enslaved labor is to critique not just the edges but the structural foundation of American culture. These Black women fought to topple the chattel slavery system when it wasn’t popular to do so, in an era when many White people violently defended the practice. We should never forget the power of Black women abolitionists because swimming upstream is no easy feat. And given the lasting legacy of chattel slavery, their stories remain culturally relevant — they’ve taken on a timeless quality.
Originally published March 1, 2024, on AfroSapiophile.
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