In the mid-1800s, females have been subject to much pressure. While white women were seeking freedom from white male domination, black women had been struggling to gain the most basic social rights. It was the era when education began and first universities were built (Frierson and Tate 151). At that time black women existed “at the intersection of race and gender”, and this issue had been greatly challenged (Frierson and Tate 151). From the beginning of the 17th century slavery had spread all over the country (Brezina 9). While the northern part of the state gradually became slaver-free, in its southern part slavery business was prospering (Brezina 9). Finally, in the mid-19th century the Declaration of Independence brought legally equal rights for everyone (Brezina 9). During this turbulent time, black women have been especially trying to voice their concerns about inequality both in relation to other races as well as the other gender. It became possible as some of them began to be freed from slavery and gained at least limited education. Therefore, this paper aims to discover the patterns of feminist, religious, political and social struggles in the fight of black women of 1804-1840 for recognition.
What concerns race and gender concerns, Maria W. Stewart is probably the most well-known black female activist of 19th century (Wright 33). Vast and hidden ideas of feminism are evident in her work (Wright 33). Her essay “Religion and the Pure Principles of Morality” that has been published in the famous anti-slavery newspaper The Liberator in 1831 is representative of the concerns regarding “womanism”, or “Black feminism” (Wright 34). Her ideas also encompass the fact that black women can contribute greatly to the greater Black struggle, and not only abolition, but also social recognition (Wright 34). As a matter of fact, these womanism ideas make Maria W. Stewart the most unique contributor to the educated black women’s struggle from the point of view of feminism. She defended the capabilities and power of black women in the process of slavery eradication as well as social acceptance of black females. She urged blacks to begin acting by demanding their human rights, while the ‘promiscuous’ white audience was denying them (Stewart and Richardson XIIV). As the first African American woman to preach on women’s rights, she drew the inspiration for her arguments from classic, biblical and historical sources (Stewart and Richardson XIIV). She urged black women to get education in order to become influential within their communities as well as the white community (Stewart and Richardson XIV). There should be no apology to the notion of ‘female subservience’ and women of color should be able to benefit the community by participating in politics, religion, education and other parts of life that white people are already enjoying (Stewart and Richardson XIV). Only now has Maria W. Stewart become recognized as a leader of feminist movement of the 19th century with respect to the women of color (Stewart and Richardson XIV). Due to her legacy, it has now become easier to comprehend the history of black thought as well as culture in the United States of America.
Another prominent activist for female rights was Sojourner Truth whose real name was Isabella Baumfree (Butler). She was the first black women to win a court case against a white man. The incident involved recovering her child after having escaped from slavery (Butler). Her speech entitled “Ain’t I a Woman?” shook the world as she was preaching for women’s rights and the abolition of slavery. She participated in several conventions for females’ rights (Butler 4).
Even though slaves had been denied religious congregation, this aspect still had a crucial impact on the process of their quest for recognition (Butler 15). Maria Stewart was not just a supporter of feminism in the movement for the recognition of black women. She also emphasized the significance of morality and religion. The blacks who were brought to the States by force as slaves were mostly forced to adopt Christianity (Wright 23). Even though originally they had their own beliefs and traditions before being kidnapped, they still managed to embrace the ideas and teachings of Christianity (Wright 23). “Religion and the Pure Principles of Morality” by Maria Stewart is soaked with religious themes. This work is an indication that black women have been fully converted to Christianity and are now living by the principles of God. Being prohibited from public speaking as a black woman, Maria Stewart used the Bible and religion as her defense during her first speech in front of an all-female audience (African American Registry). She vastly cited the Bible and referred to Paul’s teachings as part of her “spiritual interrogation” (Stewart and Richardson 19).
In addition, religion has also been evident on the work of another famous activist woman of the period in question, Ann Plato. At the age of 16 she published her sole famous book called Essays: Including Biographies and Miscellaneous Pieces in Prose and Poetry (Wright 738). Even though she is one of the least known and most criticized mixed-race female writers of the 19th century, her contribution to the topics of education and religion deserves attention. In her publication, she did not mention slavery extensively, and more specifically its abolition. However, her writings encompass religion, especially with regard to the defense of morality, righteousness and industriousness (Wright 77). Ann Plato is rather a leader of black women’s social though (Wright 77) as she offers an insight into the way of free black women’s thinking in the northern part of the country.
Politics has also been a prominent topic during 1804-1840, as the first attempts for women and women of color to request voting rights were made. In this regard, Maria Stewart was also a respected activist (Wright 33). In 1833, she publicly condemned the back male population for the lack of reformist political action (Wright 33). While political aspect of her writing are more disguised that those of sexism and feminism, she still has greatly contributed to the political history of black women. She has been a proponent of fighting for political rights of women, especially the women of color.
Another woman of color who left her contribution during this historic period was Frances E. W. Harper, a suffragist, abolitionist, author, and poet (Wright 126). She was born in 1825 and was forced to live with her uncle after her mother had passed away (Wright 126). As a result, her work was greatly influenced by the teachings of her relative, who was a radical political activist (Wright 126). Frances Watkins’ worldview as well as work have been greatly affected by her uncle’s ideas. She began publishing her poetry as early as in 1839, and her talent allowed her to get a decent education and secure a job, which she later left for an even better teaching position (Wright 126). She was politically active in various social reforms put forth by the government. The topics of feminism are also evident in her written works.
What concerns the social aspect of the struggle of women of color, as already mentioned, this topic is mostly prominent in the works of Ann Plato. Even though she was a mixed-race and free writer, her work is concerned with social activism. More specifically, she argued that the intelligent African American class had a duty to actively fight for its rights (Wright 77). She believed that this goal was only attainable through religious righteousness and hard work (Wright 77). However, Ann Plato’s work faced much criticism, because her writings lacked the horrors of the real torture that the black community and black women were living through. She lived in New England and was a part of a prosperous black community (Wright 77), where she had all opportunities for her professional as well as creative attainment. However, she was well-aware of the position occupied by Black Americans in the greater American social community (Wright 77). Her teachings about social righteousness and purity were aimed at the contemporary representatives of the black youth community, particularly black girls within that social setting (Wright 77). Overall, the significance of Ann Plato’s contribution to the history of black women lies is her revelation that “Black social thought was not a monolith” (Wright 77). Due to her writing, it is now possible to study the social peculiarities of the life of black women of the 19th century.
All things considered, such women as Maria W. Stewart, Sojourner Truth, Ann Plato and Frances E. W. Harper made versatile and significant input into the contemporary as well as future lives of the Black American women from 1804 to 1840. With their feminist, political, social and religious topics, they were able to challenge the stereotypes brought about by slavery and racism. These and many other great women of color managed to motivate their fellow citizens to become more determined and focused on gaining social recognition and equal rights. Black women of that century have been especially active as they have begun to receive education, speak in public and educate others on the way black women lead their lives. They urged their community to be intelligent and strongminded in their endeavors of becoming free and politically as well as socially active. They made the first steps of getting the black community up from its knees with their motivational speeches, poems and essays. Without the contribution of these great females, it would not be possible for the racial and gender equality to progress to the current level. Moreover, modern scholars would not be able to study the social specifics of life of people of the 19th century. The great legacy of Maria W. Stewart, Sojourner Truth, Ann Plato and Frances E. W. Harper lies in their lack of fear to step up in spite of social boundaries and require what they deserved from the start. In particular, blacks, especially women, have been denied education, employment, equal social and political rights for a long time. The 19th century was a turning point when, with the help of individual voice and social contribution, women were able to challenge conventional and outdated stereotypes.
Works Cited
Wright, Michelle Diane. Broken Utterances. Baltimore: Three Sistahs Press, 2007. Print.
Frierson, Henry T., and William F. Tate. Beyond Stock Stories and Folktales. Vol. 11. Bingley, U.K.: Emerald, 2011. Print.
Stewart, Maria W., and Marilyn Richardson. Maria W. Stewart, America's First Black Woman Political Writer. Bloomington: Indiana University Press, 1987. Print.
Brezina, Corona. Sojourner Truth's "Ain't I a Woman?" Speech: A Primary Source Investigation. New York: The Rosen Publishing Group, 2005. Print.
Butler, Mary G. Sojourner Truth: From Slave to Activist for Freedom. New York: The Rosen Publishing Group, 2003. Print.
African American Registry. Maria W. Stewart, an Early Abolitionist. N. p., n. d. <http://www.aaregistry.org/historic_events/view/maria-w-stewart-early-abolitionist>.
