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An introduction is presented in which the editor discusses various articles published within the issue on topics including antebellum feminist-abolitionist coalition, and chaotic movement politics over the early 1870s and the book "History of Woman Suffrage."

A biography of Ira Frederick Aldridge, an actor and abolitionist is presented. He was born in 1807 in New York, with his freed slaves parents Daniel Aldridge, a church minister and Luranah Aldridge. He chose to become a stage actor as career which traveled in England, Ireland and Europe and married Englishwoman Margaret Elizabeth Gill in 1825. He defied against the critics of white people and disclosed the truth that Black Americans are not intellectually and morally inferior.

Chapter 11 of the book "The Education of the Negro Prior to 1861: A History of the Education of the Colored People of the United States from the Beginning of Slavery to the Civil War," by Carter Godwin Woodson is presented. It examines the opportunity for higher education available to African Americans and the development of schools and churches established for the transplanted freedmen. The attack by influential abolitionists on the policy of the colonizationists is discussed.

Chapter 6 of the book "Foundations of American Political Thought" is presented. It discusses the period of slavery in the U.S. politics. It explores the role of Vice President and Senator John Caldwell Calhoun in the emergence and prevalence of slavery in the country. It provides an overview on the contributions of social theorist George Fitzhugh to the abolition of slavery.

The article discusses the roots of Perfectionist Pacifism. The perfectionist pacifists came from various traditions and backgrounds. One of the source is the abolitionist movement, a movement which desires to reject all forms of evil. Moreover, three nonresistant sects which includes the Shakers, formally known as the United Society of Believers in Christ's Second Appearing, the Rogerene Quakers and the Bible Christians of Philadelphia espoused perfectionism stemming from their eschatological belief.

The article focuses on the life of Olaudah Equiano, abolitionist, political activist and writer, was, according to his own account, born in the kingdom of Benin in the Igbo village of Essaka, thought to be the modern Iseke in Nigeria. Equiano's life was recorded in his autobiography, "The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African," first published in London in 1789. Equianos autobiography recounts his early life in Essaka, his kidnapping and the fact that he was passed from one African owner to another before arriving at the coast and being sold to slave traders heading for the Caribbean. As a free man, Equiano continued his education and learned to play the French horn. In 1779 Equiano made attempts to be sent to Africa as a missionary. These attempts were unsuccessful and Equiano continued with his abolitionist activities, but he did make other efforts to return to Africa, once volunteering to go as an explorer. Equiano subsequently became one of the leaders of the African American abolitionists in London, who began to style themselves the Sons of Africa.

The article focuses on the life of Frederick Douglass, African American writer, abolitionist and political activist. He was born a slave in Maryland in February 1818 and named Frederick Augustus Washington Bailey. He was one of several children born to Harriet Bailey, who worked as a field slave for her owner Aaron Anthony. At the age of fifteen, Douglass as the property of others, left Baltimore and was sent to work as a field hand on a plantation. Here he suffered all the abuses of slavery and soon earned a reputation as a slave who was prepared to resist. Douglass soon began to plan his escape from slavery but one of his fellow conspirators betrayed him and four others. Douglass became known as one of the most skilful and eloquent of the abolitionist speakers, who spoke with great dramatic effect about his own experiences of slavery and was thereby able to counter all the pro-slavery propaganda then in existence. In the pages of his publications Douglass wrote not only in opposition to slavery and racism but also in support of the emancipation of women.

The article focuses on the life of Martin Robinson Delany. Delany was a proponent of the equality of men and women, of a common cause between all expatriated Africans and of a return to Africa of those with skills to raise it to the new technological standards of the Europeans. Martin was accepted as an apprentice by a White abolitionist, Andrew McDowell. Having luckily lodged with a member of the Anti-Slavery Society, young Delany was soon involved in African American politics, for example, he attended the 1836 annual Convention of Coloured Men. His trip through the South in 1839 had demonstrated the terrible conditions under which African American enslaved people had to live. Probably his experiences at Harvard, as well as the Fugitive Slave Law passed in 1850, which demanded the return of slaves who had escaped to the North and put the onus of proof of free status on the suspected escapees, were a death knell to Delany's hopes of African American peoples ever achieving equality. However, in the face of competition from the White-led American Colonization Society, Delany had to abandon plans for a large-scale expedition.

The article focuses on an abolitionist perspective on crime control. The term "abolitionism" stands for a social movement, a theoretical perspective and a political strategy. As a social movement committed to the abolition of the prison or even the entire penal system, abolitionism originated in campaigns for prisoners' rights and penal reform. Subsequently, it developed into a critical theory and praxis concerning crime, punishment and penal reform. For abolitionists, the United States is a prime example of a country suffering from the consequences of a punitive obsession. In the course of a "get tough" policy of crime control, increasing numbers of people are being sent to prison for longer periods of time. As a result, the prison population in the United States has increased dramatically from roughly 350,000 in the 1970s to 850,000 at the end of the 1980s. Almost 80 per cent of the recent increase in prison admissions is accounted for by drugs offenders. Abolitionists do not share the current belief in the criminal law's capacity for crime control. They radically deny the utility of punishment and claim that there can be no valid justification for it, particularly since other options are available for law enforcement. They discard criminal justice as an absurd idea.

The article discusses the anti-slavery stance of the Northerners. Northerners are said to be more of the "nonextensionists" who prefer to indirectly address slavery by limiting its spread. Abolitionists, on the other hand, seek to destroy slavery wherever it existed. This attitude of the Northerners is extensively examined using the theory of gradualism and their belief in the benevolence of history. For them, the abolitionists threatened the values of private property and the Union.

Focuses on the history of slavery in the U.S. and how it became the central issue that divided the Northern and Southern states in the nineteenth century. Origin of slavery in the U.S.; Opposition to slavery led by the abolitionists; Description of the lives of slaves; Opposition to the Fugitive Slave Act.

Chapter 3 of the book "Culture on the Margins: The Black Spiritual and the Rise of American Cultural Interpretation," by Jon Cruz is presented. It explores the discovery of slave culture that consisted both the expansion of proselytization among slaves and broadening of antislavery sentiments. It highlights the extension of the religious franchise that led to the unintended expansion of black cultural and symbolic spheres.

Chapter 4 of the book "Culture on the Margins: The Black Spiritual and the Rise of American Cultural Interpretation," by Jon Cruz is presented. It explores the views of American social reformer Frederick Douglass, wherein his interpretation of African American song has been added to the cultural arsenal against slavery of the abolitionist movement. It notes that finding black authenticity was a way for the searchers could pursue their own sense of social, cultural, and political legitimacy.

Chapter 9 of the book "Legacy to the World" is presented. It highlights various issues associated with the consideration of the Declaration of Independence in the U.S. It mentions several notable women who were advocates of women's rights including Margaret Fuller and Sarah Josepha Hale. It says that the abolitionists were the group strongly and most consistently devoted to the principles of the Declaration of Independence and its philosophy of human rights.

Presents views on the meetings related to wants of black man in New England. Difference of opinion as to the duty of abolitionist; Right of Negroes to suffrage; Comparison between black and white men working ability.

Chapter 1 of the book "Everyday Life: The Civil War" is presented. This chapter explores the background and causes of the U.S. Civil War in the nineteenth century. It looks at the link between the expansion of slavery in some states and the civil war. It highlights the role of abolitionists in the number of slave uprisings took place in the South before 1861. In addition, the chapter discusses the creation of more dissension between the North and the South that resulted to the civil war.

This chapter examines an episode in abolitionist debate over polygenesis in the late 1840s. It is worth paying more attention to the racialization not just of the white working classes but also of the white middle classes in their transition from merchants to managers. Polygenesis provides a cultural logic that locates and refutes the politically and emotionally miscegenational works of female domestic reformers. Samuel George Morton was at the historical center of the scientific debate over polygenesis in the U.S. This was a debate that had far-reaching historical and geographical influence.

This section discusses the ideological defense of caste. One of the vital aspects of the American dream has always been the sense of having a moral mission in the world. This sense of mission reached its height in the abolitionist movement. Meanwhile, a brief outline of the development of ant-Semitism in the thinking of Henry Adams will serve to illustrate a point. For Adams only gradually lost his original faith in environment and the capacities of men for self-improvement and replaced these ideas with the belief in heredity and race. He replace the aristocratic idea with the idea of caste. Adams sought mental refuge in medievalism and the virgin primarily because of his increasing distrust of modern society. Inevitably, privilege without power breeds resentment and the need for a sense of caste superiority. The anti-Semitism of Adams was tied up with his feeling of personal failure and alienation from the tone of his times especially in the U.S. The family of Adams had always taken a leading part in the destiny of the U.S. and the anti-Semitism of Adams was a indeed a kind of self-hate. In fact, the more one sees it as a symbol par excellence of the powerless brahmin who is finally forces to embrace the idea of caste after losing faith in aristocracy. And caste has one final defense.

The article discusses the reversed judgment of Reverend David N. Utter rendered in favor of John Brown of Osawtomie. It tells that several abolitionists including Ralph Waldo Emerson, Henry Thoreau, and Theodore Parker were alleged of conspiring the imposition of false verdict upon mankind. It adds the made averments such as the slain of Brown in cold blooded without provocation on May 14, 1856, and the running away of Brown at the battle of Osawatomie on August 30, 1586 to save his life.

The article presents a speech by Theodore Parker, minister of the 28th Congregational Church in Boston, Massachusetts, delivered before the New England Anti-Slavery convention at Faneuil Hall on May 31, 1848, in which he discussed the idea of the abolitionists, selection of political candidates in New England, and fear of change relevant to enforcing anti-slavery policy in the country.

Presents "THE ANTI-SLAVERY CONVENTION OF 1833" from the book "Complete Works of Whittier" by Whittier, John Greenleaf, 1807-1892.

Presents "THE ABOLITIONISTS.; THEIR SENTIMENTS AND OBJECTS" from the book "Complete Works of Whittier" by Whittier, John Greenleaf, 1807-1892.

A letter is presented from author William E. Channing to the U.S. leader of the conservative abolitionists James G. Birney on slavery.

The article offers the author's insights on Nathaniel P. Rogers, abolitionist and counselor-at-law in Plymouth, Massachusetts, who has raised the antislavery war-whoop in New Hampshire.

The article focuses on the life of Quobna Ottobah Cugoano, anti-slavery writer and abolitionist. He was born in the Fante village of Ajumako in what is today Ghana. His main written work, "Thoughts and Sentiments on the Evil and Wicked Traffic of the Slavery and Commerce of the Human Species, Humbly Submitted to The Inhabitants of Great Britain," was first published in 1787 and is one of the earliest written challenges by an African to slavery and the trans-Atlantic slave trade. He was the first published African critic of the trans-Atlantic slave trade and the first African to publicly demand the abolition of the trade and the freeing of all slaves at a time when few other abolitionists made such demands. Cugoano also warned of the possible dire consequences if slavery and the slave trade were not abolished by referring to historical examples of severe retaliations, revolutions and dreadful overthrows that would be the fate of those who had been traffickers in slaves. Cugoano did refer to other African narratives on slavery in his book, including those of John Marrant and James Gronniosaw whose works had previously been published in England.

A profile of Black Canadian abolitionist Josiah Henson is presented. He played a salient role in the institution of Dawn, the name afforded to the attempt in the 18402 to establish a Negro colony in Canada West. He fought for the imperial government during the 1837 rebellion in Canada, fearing that a victorious uprising might have resulted to a return to slavery. He was profoundly honored for his courage and loyalty by all races and classes.

A profile of Olaudah Equiano, African abolitionist, is presented. It notes his efforts in fighting against cruelty of British slave-owners in Jamaica as well as the publication of his autobiography "The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African." It states that he was born into slavery in 1745 in Benin and traveled in the West Indies before gaining his freedom.