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A collection of the most important American proslavery articles is The Pro-slavery argument: as maintained by the most distinguished writers of the southern states: Containing the several essays on the subject, of Chancellor Harper, Governor Hammond, Dr. Simms, and Professor Dew (1853).
The origin of the mammy figure stereotype is rooted in the history of slavery in the United States, as enslaved women were often tasked with domestic and childcare work in American slave-holding households. The mammy caricature was used to create a narrative of Black women being content within the institution of slavery among domestic servitude.
Salem in the 1840s was a center of anti-slavery activity, and the whole family was committed to the rising abolitionist movement in the United States.The Remonds' home was a haven for black and white abolitionists, and they hosted many of the movement's leaders, including William Lloyd Garrison and Wendell Phillips, and more than one fugitive slave fleeing north to freedom.
Songs about slavery and women's experiences during their enslavement were often passed down through generations. [28] African-American women work songs are historical snapshots of lived experience and survival. [29] Songs speak of families being torn apart and the emotional turmoil that enslaved women were put through by slavery.
Margaret Garner as depicted in Harper's Weekly c.1867. Infanticide was an act of rebellion because it allowed enslaved women to prevent the enslavement of their children. . Due to partus sequitur ventrum, the principle that a child inherits the status of its mother, any child born to an enslaved woman would be born enslaved, part of the enslaver's property
Image from The Planter's Northern Bride (1854) by Caroline Lee Hentz, one of the most famous examples of Anti-Tom literature. Anti-Tom literature consists of the 19th century pro-slavery novels and other literary works written in response to Harriet Beecher Stowe's Uncle Tom's Cabin.
Chelsea Candelario/PureWow. 2. “I know my worth. I embrace my power. I say if I’m beautiful. I say if I’m strong. You will not determine my story.
The Boston Female Anti-Slavery Society (1833–1840) was an abolitionist, interracial organization in Boston, Massachusetts, in the mid-19th century."During its brief history ... it orchestrated three national women's conventions, organized a multistate petition campaign, sued southerners who brought slaves into Boston, and sponsored elaborate, profitable fundraisers."