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== Comparative source questions ==

Most (all) of these women are Christian and from the North. They condemn the South for having slavery, but I wonder if they see unfair employment, negative stereotypes, and racism in the North as a problem. --Michelle M.

== The Advocate of Moral Reform, 1838 ==

'''This pamphlet embodies so much of how I've been taught to conceptualize nineteenth-century moral societies; the image of a "respectable" girl from an established family who, in her naivety, trusted someone who turned out to be untrustworthy, and was led unknowingly into a brothel.''' This story is so reminiscent of all of the ones we've talked about and studied in history classes that I felt I practically could have written it myself. '''That fact begs the question -- was this a real girl?''' The number of vague references (she's from "[a] delightful western village;" where she ends up is never stated, nor is her age, name, or any particulars at all) makes me think that this story is almost certainly just that -- a story.  '''Whether or not this was a real societal issue (young women lured into cities and then into prostitution), these overly-generic stories make the entire thing seem fabricated, like lurid stories to keep daughters in line'''. -- Nicole

I agree with Nicole's point of view of this letter. Was this actually a true occurence that happened to a real girl or was it merely a form of propaganda utilized by the Moral Reform Society to help purify the population and persuade young women to remain devout and true to their "respectable" families? It doesn't suprise me that these situations may have possibly happened, but I would expect that a woman who was led into prostitution would have been one of the group of single women that immigrated to the United States, not one who would have a "respectable" family living with her. --Lindsey S.

It seems as though this is definitely a form of propaganda for the moral reform movement.  By telling the story of a young girl who puts her faith in the wrong person, people will be deterred from different things. First, they will avoid the city, as it is portrayed in a bad light. And second, they will avoid being seduced by untrustworthy males.  I don't think that this form of propaganda has stopped yet. I am still protected by my parents from the "dangers of the big city" and the dangers of becoming acquainted with strangers. --Mary Beth

== Maria Stewart, 1831, “O, Ye Daughters of Africa, Awake!” in the Liberator. ==

'''"It is the blood of our fathers, and the tears of our brethren that have enriched your soils. AND WE CLAIM OUR RIGHTS." (237) These last few lines stuck out to me.''' It is one of the strongest arguements I think blacks could have made when it came to being members and citizens of this country. Stewart also mentions how African daughters are being cheated when they do not have the means to be educated and are never given the opportunity. This was a very strong piece, and having been written by a woman, makes it more significant.
---Aqsa Z.

I really liked this piece for a couple different reasons. The first reason is that it is a combination of the reform movement and the abolition movement.  She makes the abolition movement a result of her religious conversion and her calling to "devote the remainder of my [her] days to piety and virtue" (pg 236).  It is also fairly unique because this is addressed specifically at women. When it is addressed at women that are slaves or free blacks, it is addressing two of the biggest minorities in the United States at that time. --Mary Beth

== Letter to Liberator from Andover Female Antislavery Society, 1836 ==

'''In A Letter to the Liberator by the Andover Female Antislavery Society, I thought it was interesting in the way the women use religious rhetoric compared to womens role in religion in the past.''' For example, the assert that "God never made [women] to be inactive-- nor in all cases to follow in the wake of man." Furthermore, they state that they believe "God gave woman a heart to feel-- an eye to weep-- a hand to work-- a tongue to speak." Not very long before this time, women were absolutely expected to 'follow' man and were expected to be silent in church. Women's new role as moral pillar of the family certainly aided this, as the women state they "will do a Christian woman's duty." --Clare O.

The second to last paragraph on pg. 238 reminds me of how the slave owners/masters used Christianity to reiterate that slavery was in fact encouraged by God. Mary P. Abbott does an amazing job defending her view that slavery is condemned by God and Christianity. She goes onto say how slavery goes against everything God says when it comes to marriages, family, equality. This piece was very empowering and had every argument it needed for women, blacks, and slaves in general. --Aqsa Z.

It is interesting that women found it part of their moral obligation to speak out against slavery. In a world where women's activity is often focused in domestic sphere and with their husbands, or on woman's suffrage, it is refreshing and interesting to see a woman speaking out against slavery in association with her moral duty. '''Do you think that the author of this letter is using the abolitionist movement as an agency to promote womans rights? In what ways does this change the purpose of this letter?''' -- Hannah W.

== Sarah Grimke’s response to the Mass Clergy, 1837 ==

I admire Sarah Grimke's spirit and determination to speak her mind, especially to members of the Church who were regarded as highly esteemed members of society. "Men and women were CREATED EQUAL; they are both moral and accountable beings, and whatever is right for man to do, is right for woman to to" (240). I would argue that Sarah Grimke and her sister were true pioneers for the Women's Suffrage Movement and the modern day Women's Rights Movement with the proposed Equal Rights Amendment. It is because of women like these that women in today's world enjoy some of the privileges and rights that we do. -- Lindsey S.

== Declaration of Sentiments at Seneca Falls, 1848 (written by Elizabeth Cady Stanton) ==

'''It mentions that of the 300 participants over the two day meeting, that 40 of them were wen.  Being that the convention was to discuss the social, civil and religious rights of women, how common/uncommon is it to have that many men in attendance?'''  - Matt

'''What I love about this document is the fact that Stanton took inspiration for this document from the Declaration of Independence.''' When they held this convention in Seneca Falls NY, these women really were declaring independence for women from society and the subservience they were put under. Although it would take over fifty years for women to obtain the vote, this document still acted as an outline for what women wanted to accomplish with liberation. These women were truly exceptional and forward-thinking for the time they lived in! -Heather T.

I thought this was long overdue, using the words of the very men who seek to oppress women to show that women deserve the same rights as the men. '''I was interested however when it says, “He has withheld her from her rights which are given to the most ignorant and degraded men – both natives and foreigners.” I know they say they are talking about the rights of citizenship, but I imagined that these women would want equality for all women, even the foreign women. Or was that a completely different issue? By calling foreign and native men the most ignorant and degraded, aren’t they using the same justification that men used of women: categorizing them as an exception to the rule.''' -- Emma C.

Emma, I noticed that too. There is no reform movement that is without its own faults or logical fallacies. This one made me think of Dr. M's description of Irish immigrants being harshest to newly-arriving immigrants of other races. --Stef L.

== Lucy Stone (and Henry Blackwell)’s Marriage Protest, 1855 ==

I really enjoyed the insight which this document offered to us.  In the introduction it states that "Stone kept her name, refused to 'obey' and challenged the system of coveture."  Although this protest by her and her husband has done nothing significant (women still take their husbands name, many religious ceremonies still discuss obedience of the wife, etc) in the overall societal impact of marriage,''' it was shocking to read that women didn't take their husbands name in 1855!'''  And that her husband was in on the protest!''' I know this doesn't offer much into the lives of average American wives,''' but it surprised me to say the very least. --Sara S.

I agree with Sara that it was really suprising that women did not take their husbands names during this time period. I wonder why it was common for women not to do so? You would think in a patriarchal society that men would demand that their wives take their name, so that they could reaffirm their manhood or hold power over their wives in this way.--Catherine K.

I was really surprised when I read this document. I agree that it was nice to see the woman "protest" taking her husband's name but that was the very minimum that she was protesting. The document also goes on to state that she had a problem with her husband having “custody of the wife’s person.” and the control of the children. So while the main thing that is taken away from this her not wanting to take the name, I think that it was much bigger. –Kayle P

After reading this I feel like Stone and Blackwell really embraced the free and equal lifestyle that they demonstrated through their abolitionist protest.  Like many of the women in the Jeffrey's article this one demonstrates the full extent of equality women were able to obtain during this time.  It also shows the changing mindset of men as Blackwell encouraged and agreed with all of this which for many men would be seen as a hit on their identity as a man. ''' Although, this example is an extreme it shows the possibilities for women that Jeffreys discussed.''' -- Rachel T.

== Sojourner Truth (Isabella Van Wagener), 1851 (Ohio Convention). ==

I found this very inspiring. She was not trying to be eloquent or fancy. She was simply speaking about her experiences and how they had changed her life. I think that it made the speech more power telling the audience what she had accomplished being a slave rather than trying to convince them why women should be given the right to vote. –Kayle P

Her argument on the last page about how Jesus was from Mary and God, was very clever. This whole time people were using the religious argument belittling women. But she uses it in the defense of women; and noone could argue with her. While she wasn't the most educated, her speech hit hard and was unforgettable. --Aqsa Z.

'''I also found it quite interesting that there were two different accounts as to what was said.  In one aspect the first account from the Antislavery Bugle made her more well spoken than the second account from the Independent.  There were many differences from each view point but to me the message was the same - Women do have rights and Sojourner Truth was going to tell these people what was on her mind.''' -- Pam P.

== Isablle Graham and Society for Relief of Poor Widows, 1806 ==

The idea of a middle class is apparent in the document "Mrs. Isabella Graham Addresses Members of the Society for the Relief of Poor Widows with Small Children, April 1800, and Their Daughters (Volunteer Teachers), April 1806." Graham discusses the comforts that the members of the society enjoy, such as dwellings, fires, and parties, while the poor widows have no comforts whatsoever. '''One of the most important aspects of the idea of the middle class to women is their new ability to help others due to their privileged status. This document is an excellent example of this emerging charity'''. --Clare O.


== Anti-Slavery Convention of American Women, 1837 ==

'''The convention is very religious. There is always scripture and prayer. Also, most of the arguments focus around religious reasons to end slavery.''' This religious factor probably came to the abolitionist movement because it was dominated by women. In class we discussed women as more moral than men and more involved in the Church. --Michelle M.

'''This reading brought home to me the degree to which women were involved in some contradictory activities'''. On the one hand, this was considered part of the domestic sphere, and these women were acting within the role prescribed for them. On the other hand, the parliamentary procedures they go through are more reminiscent of the public sphere, and look more like engagement in politics. --Rebecca W.

== American Female Reform Society Warns Mothers of “Solitary Vice”, 1839 ==

'''This was a short article about how "solitary vice" or masturbation is the cause for the downfall of society.'''  She does not talk about adults but children doing this act and to me that is a little disturbing.  Children doing this act were thought to have no morals and that their religion will save them from masturbation.  There are still people out there today that think any kind of sexual act that is not made for procreation is a "body and soul-destroying sin." -- Pam P.

== 1848, Elizabeth McClintock and Elizabeth Cady Stanton defend the Declaration of Sentiments and the 1848 convention ==


== Sarah Josepha Hale, Editor of ''Godey's Lady's Book,'' Praises Women's Indirect Political Influence, 1852 ==
 
Even though it was short, this document was insightful because of the last sentence of it "This is the way American women should vote, namely, by influencing rightly the votes of men." This sentence implies a sort of power which women have over their husbands within their household and I have to wonder to the extent which this so-called power manifested itself.  Sure, persuasion is powerful, but not having control of one's finances or lifestyle cannot be construed as power. --Sara S.

'''I wonder if men felt women had this much power over their vote?''' I doubt it because women were not given the vote because men thought women could not think for themselves. This document shows that some women, actually, think men cannot think for themselves when voting. -- Michelle M.

'''This just made me think about all the times I've disagreed with my parents about politics. I don't vote the same way they do, even though I appreciate the way they raised me, and I'm not doing it to be spiteful. Hale doesn't seem to consider the idea that some people's sons, even if not hers, aren't going to agree with their parents.''' --Rebecca W.

== Julie Roy Jeffrey, “Ordinary Women in the Antislavery Movement,” in the ''Introduction to The Great Silent Army of Abolitionism: Ordinary Women in the Anti-slavery Movement'', 1998. ==

'''Jeffrey's essay really brings to light an overlooked side effect of the abolitionist movement, the movement towards more self empowered women. ''' When thinking about the anti-slavery, the focus is always on white people who saw the injustices in slavery and spoke out against it but Jeffrey's goes beyond that to illuminate the complexities of the movement.  As the anti-slavery movement was unpopular in comparison to other social movements of the time woman faced a fair amount of adversity that only helped to build their abilities to control the public sphere.  The women who participated in this movement were forced to gain the ability to forcefully argue their opinion in order to gain respect that then translated into how they viewed their own lives and the gendered roles they served.  Is it fair to assume that the social implications for women during the anti-slavery movement were just as great as the cause they supported?  --Rachel T.

== Nancy Isenberg’s “Women’s Rights and the Politics of Church and State in Antebellum America,” (1998) ==


== Shirley Yee, “Free Black Women in the Abolitionist Movement,” in Black Women Abolitionists: A Study in Activism, 1828-1860, (1992). ==