Jonathan Sassi 2013 Gest Fellow sits at 18th-century abolitionist Anthony Benezet’s writing desk

Gest Fellow Jonathan D. Sassi is Professor of History at the College of Staten Island and the Graduate Center of the City University of New York. His project is entitled “Toward Gradual Emancipation in New Jersey.”

I am studying the political struggle that eventuated in New Jersey’s gradual emancipation act of 1804. New Jersey was the last state to pass such a law during the period of “the first emancipation” that followed the American Revolution, with Pennsylvania having been the first in 1780. New Jersey’s gradual emancipation statute was the result of a decades-long campaign by antislavery activists, many of whom were Quakers. I have been trying to learn how the eighteenth-century antislavery movement functioned: how it fashioned winning arguments and rebutted the opposition’s; mobilized supporters and built coalitions; went to court and won legislative victories; all with the ultimate goal of uprooting an entrenched institution and liberating people held in bondage.

The Quaker Collection holds a rich variety of primary source materials that illuminate various facets of the struggle against slavery. To cite a few examples, the correspondence of several key individuals along with the records of abolition societies reveal the inner workings of the movement. The minutes of various Quaker meetings also provide insight into the drive to eliminate slavery, both within the Society of Friends and in society at large. Manumission certificates and legal depositions open up fascinating stories about how particular men, women, and children escaped the snares of enslavement. Moreover, I discovered that the Quaker Collection also contains unexpected finds. For example, a wedding certificate or business receipt — documents that on the surface seemingly have nothing to do with the antislavery movement — can lay bare the personal ties that connected several of the major historical actors and bring their eighteenth-century world into focus.

My research will require me to visit a number of other archives in Pennsylvania, New York, and New Jersey. The full tapestry of New Jersey’s antislavery campaign will only become visible as I reconnect the scattered strands of evidence. My time at the Quaker Collection has been enormously productive and provided me with an abundance of findings and leads for further investigation. I am grateful to have been awarded a Gest Fellowship and to the library’s expert staff for their manifold assistance.

Gest Fellow Ben Wright is a Ph.D. Candidate in the History at Rice University. His research is on “American Clergy and the Problem of Slavery, 1750-1830: Form the Politics of Conversion to the Conversion to Politics.”

Ben Wright 2012 Gest Fellow

My research explores the connections between religious conversion and antislavery activism in the eighteenth and early nineteenth centuries.  Cutting off at 1830, when antislavery hardened into immediate abolitionism, I argue that the Americans and Britons who attacked slavery in this early period, did so primarily out of broader motives than simply a hatred of human bondage.  The push to convert the colonies, the new American republic, and eventually the world trumped nearly every other ambition for the growing population of evangelical Protestants in the Anglo-Atlantic world.  Quakers, however, offer a powerful counter-example.  My study argues that Quakers demonstrated an unrivaled commitment to antislavery because of their inward quest for communal purity.  It is no coincidence that the Quaker antislavery crusade coincided with what Jack Marietta has called the Quaker Reformation, a mid-eighteenth century renewal movement among Friends to refocus religious life around the principles of modesty, anti-materialism, and communal discipline.

While working in the Quaker Collection, I have investigated the letters, diaries, and other private writings of dozens of Quaker reformers, the minutes of numerous monthly, quarterly, and yearly meetings, and the antislavery publications of numerous Quaker societies.  My research has confirmed many of my suspicions, while also revealing several surprising new insights.  The writings of early to mid-eighteenth century Quakers like John Fothergill, George Churchman, John Pemberton and others illustrate my arguments regarding Quaker anxieties by revealing a great preoccupation with internal purity and a fear that moral failures among Friends will lead a winnowing of the faithful.  I was surprised, however, to find seeds of dissention among mid-to-late eighteenth-century Quakers that would later sprout into the antebellum schisms.  I found that reformers were very much aware of these dissentions and used antislavery as a tool to maintain unity.  The private letters of several Quaker reformers reveal their relief at the refreshing unity among Friends in the antislavery cause.  Another surprise came from a close reading of Quaker conversion narratives.  Conversion in the early eighteenth century was a deeply fraught process that often took months if not years, whereas by the end of the century, conversion was a quicker process.  In the early nineteenth century, the language of conversion almost completely drops out of Quaker memorials.

It will take more time to integrate these findings within my larger analysis, yet I am grateful to say that the remarkably helpful staff and impressive holdings of the Quaker Collection have given me a treasure trove of evidence to inform my project.

Margaret Abruzzo’s book, Polemical Pain : Slavery, Cruelty and the Rise of Humanism, has just been released by Johns Hopkins University Press. The author discusses the development of humanitarianism and how the slavery issue helped to shape modern concepts of human responsibility for the suffering of others.

Abruzzo was a Haverford Gest Scholar in 2003 and spent four weeks in Special Collections conducting research on this topic. She graciously acknowledges the help of Haverford and the staff of Special Collection in this, her latest, publication.

In 2003 Abruzzo was just starting her research for her dissertation at the University of Notre Dame in History. At the time of her residency at Special Collections she focused her work on examining the place of pain in the rhetoric of slavery, public and private and was interested in comparing Quaker anti-slavery writings to proslavery proponents. Her time was well spent at Haverford and later she wrote, “I had an extremely productive time at Haverford, in large part because of your expertise.”

In 2004 Margaret Abruzzo won a Charlotte W. Newcombe Fellowship awarded to doctoral students whose study will advance scholarship related to ethics and religion. This honor allowed her to continue her research full time and to complete her dissertation in 2005. Today Abruzzo is an assistant professor of history at the University of Alabama.

Gest Fellow Katharine Gerbner is a Ph.D. Candidate in the History of American Civilization at Harvard University. Her research is on Protestantism and Slavery in the early Atlantic World.

Katharine Gerbner 2010 Gest Fellow

During my month at Haverford, I have examined the early Quaker stance on slavery. Quakers—renowned abolitionists by the late eighteenth-century—were deeply conflicted about the significance of slavery in the seventeenth-century. Hundreds of slave-owning Friends lived on Barbados, the sugar-rich British island in the Caribbean, and most found no contradiction between owning slaves and preaching equality. In Pennsylvania, Quaker merchants were active participants in the slave trade and a number of Quaker families held slaves.

Using the resources at the Haverford Quaker Collection, I have sought to understand and contextualize seventeenth-century Quaker views on slavery. My primary sources include Meeting Minutes from Pennsylvania, Maryland and Virginia, as well as epistles and books of discipline. In these documents, I have examined not only Quaker slavery and antislavery, but also other contemporaneous debates and controversies within the Quaker community. By comparing debates on slavery to debates on other topics, I have developed a better sense of the cultural and political context that accompanied seventeenth-century Quaker slave owning.

Having the opportunity to spend a month studying Quakers and slavery at Haverford has been both productive and fascinating. I am very grateful to the staff at the Quaker Collection for welcoming me so warmly and offering such excellent advice about how to proceed with my research!

From 1519 until 1836, parts of Texas were under Spanish, French and Mexican rule.  Mexico itself was under Spanish rule until 1821, but after independence, it governed Mexican Texas until 1836, when the Texas Rebellion separated it from Mexico. In 1830, Mexico had ordered all slaves to be freed, but many Texas colonists ran around this law by making their slaves indentured servants for life. By the time it became a Republic in 1836, there were 5,000 slaves in Texas.

The annexation of Texas into the U.S. was thus controversial for those who did not want to bring a slave state into the union (it became a state in 1848).

A new document has just been acquired by Special Collections.  It is a “memorial” (petition) to the Senate by the Pennsylvania Society for Promoting the Abolition of Slavery protesting the annexation of Texas into the Union and setting forth its reasons, including the creation of a new market for slaves and promoting the trafficking of slaves. This they surmised from similar circumstances in Louisiana and Florida. The document is an unsigned draft, though on the verso is the signature of Edith Stackhouse. Among the society’s members were several Quakers and, as the writer notes, such lights as Benjamin Franklin and Benjamin Rush. It is inferred that the writer is Stackhouse’s husband, Powell Stackhouse (1785-1863). They were both received into Philadelphia Monthly Meeting in 1843, and he served as an overseer of this Quaker meeting, though he did not appear on lists of members of any committees, including those relating to African Americans.

In 1842, James Buchanan (1791-1868), 15th president of the United States, was serving as a Democratic senator from Pennsylvania and he presented this petition.  At the conclusion of his presentation, the document was ordered to be printed (see: The Weekly Herald, April 9, 1842).  One would expect that the petitioners would have presented their senator with a finished copy to read, rather than a draft, and that the document had been printed as ordered, but an exhaustive search through such resources as the U.S. Congressional Serial Set and the Making of America website provided no such evidence.

With this knowledge in hand, this seemingly rare document was acquired for our Quaker Collection.

Haverford College Quaker & Special Collections and the Friends Historical Library of Swarthmore College announce the completion of the Quakers and Slavery Project, a publicly accessible database of primary source material on the topic of Quakers and Slavery, and an interactive website to accompany the online material.  Among the types of material included are photographs and lithographs, organization records, personal correspondence, and other publications. The interactive website includes commentary contributed by eminent scholars, Quaker researchers, and project staff.

Initial discussions about a joint digitizing project between the Quaker repositories at Haverford and Swarthmore Colleges began in 2007, when both were preparing for the 300th anniversary of the end of the slave trade in North America. Abolition was a cause whose beginnings and sustenance came largely from Quakers in northeastern America and England. The two colleges also began plans to join with the McNeil Center of Early American Studies at University of Pennsylvania to host an international conference on Quakers and Slavery in November 2010. This digitization project is timed to correspond with the conference, which will include material exhibitions by both Quaker repositories.

The materials selected for this project are available for research within the confines of our two Quaker repositories. However, these materials are unique or rare, and as such should receive limited physical handling in order to ensure their longevity. Digitization of these materials supports their long term preservation by reducing the amount they are handled, as well as providing greatly increased access to researchers who are not able to visit. Moreover, within each repository the documents span a range of material types and come from several collections, such that there is no easy way to bring them together physically. This project allows for the virtual reunification of these materials and collections.

The Religious Society of Friends was the first corporate body in Britain and North America to fully condemn slavery as both ethically and religiously wrong in all circumstances. It is in Quaker records that we have some of the earliest manifestations of anti-slavery sentiment, dating from the 1600s. After the 1750s, Quakers actively engaged in attempting to sway public opinion in Britain and America against the slave trade and slavery in general. At the same time, Quakers became actively involved in the economic, educational and political well being of the formerly enslaved.

The earliest anti-slavery organizations in America and Britain consisted primarily of members of the Society of Friends. Thus much of the record of the development of anti-slavery thought and actions is embedded in Quaker-produced records and documents. Friends Historical Library at Swarthmore College and the Quaker Collection at Haverford College are jointly the custodians of Quaker meeting records of the Mid-Atlantic region, including Pennsylvania, Delaware, Maryland, Virginia, New York and Vermont and these records illuminate the origins of the anti-slavery movement as well as the continued Quaker involvement, often behind the scenes, in the leadership and direction of the abolitionist movement from the 1770s to the abolition of slavery in the United States in 1865, and beyond.

Funding for the Quakers and Slavery Project was provided by the Federal Institute of Museum and Library Services, through a program stipulated by the Library Services and Technology Act (LSTA). This program is administered in Pennsylvania through the Office of Commonwealth Libraries for assisting libraries in providing all users access to information, developing partnerships, and increasing information access for persons who have difficulty gaining it.

There is always more work to be done in Special Collections than can be done by the full-time staff.  To complete some projects additional short-term staff is needed.  Below is a profile of a part-time librarian, Anne Moore, who has been often seen in Special Collections in the last year.

I am a recent Library Studies graduate from Drexel University and currently working in Haverford College Special Collections Library on my second project.  The first project took place during the spring of 2009.  I worked with Manuscripts Librarian & College Archivist Diana Franzusoff Peterson, updating and encoding a finding aid for the Baltimore Yearly Meeting records.

I returned in December of 2009 to work on a digitization project about Quakers and slavery with Digital Collections Librarian David Conners.  This is a joint project with the Friends Historical Library at Swarthmore College.  Materials relating to Quakers and slavery have been digitized, transcribed, cataloged, and uploaded to Triptych, the Tri-College Digital Library.  In addition to the digital library, an exhibit webpage is also being created that will highlight featured resources, a timeline, and scholarly essays on various topics related to Quakers and their role in abolishing slavery and the slave trade.

When I first joined the project, I spent my time digitizing and transcribing manumissions books from Philadelphia Meetings.  These manumissions document the freeing of slaves.  Entries include the name, age, and date of the release of the slave as well as the Quaker releasing them.  Another interesting and noteworthy item is the first organized protest against slavery in the Americas from 1688.  More recently I have been coding webpages and providing materials for the Quakers & Slavery exhibit website (coming soon!)

Parthenia is set free by her owner Hannah Dawes

The Germantown Quaker Protest Against Slavery of 1688 is best known as the first organized protest against slavery to have been penned in North America. Written by four Germantown Quakers, this extraordinary document raises objections to slavery on both moral and practical grounds at a time that Pennsylvania Quakers were nearly unanimous in their acceptance of the institution of slavery. It took another 88 years of activism among a growing number of Quakers before the Society of Friends would completely denounce slavery among its membership, and by this time the Germantown Quaker Protest had been completely forgotten. The document came to light again in 1844 and served as an important tool to the Quaker abolition movement of the 19th century. It was misplaced in the 20th century and was only re-discovered in 2005 in the vault of the Arch Street Meeting House. This document is but one famous example of the extensive records of Philadelphia Yearly Meeting, which are divided between Haverford’s Quaker Collection and Swarthmore’s Friends Historical Library. A larger image and transcript of the protest can be found in Triptych: the Tri-College Digital Library.

A recent deposit to the Quaker Collection is on loan to the National Constitution Center, Philadelphia, PA.  The Germantown Quaker Protest Against Slavery of 1688 is best known as the first protest against slavery to have been written in North America.  Written by four Germantown Quakers, this extraordinary document raises objections to slavery on both moral and practical grounds at a time that Pennsylvania Quakers were nearly unanimous in their acceptance of the institution of slavery.  It took another 92 years of activism among a growing number of Quakers before the Society of Friends would completely denounce slavery among its membership, and by this time the Germantown Quaker Protest had been completely forgotten.  The document came to light again in 1844 and served as an important tool to the Quaker abolition movement of the 19th century.  Unfortunately, the protest was again misplaced in the early 20th century and was only re-discovered just over a year ago in the vault of Philadelphia Yearly Meeting.

The protest has now been professionally conserved and has been deposited in the Quaker Collection of Haverford College where it makes a home among our many related Quaker documents.  The Quaker Collection, with the Friends Historical Library of Swarthmore College, serves as the joint-repository for the records of Philadelphia Yearly Meeting, of which this document is an integral part.

The Germantown Quaker Protest Against Slavery of 1688 is currently on display at the National Constitution Center, Philadelphia, PA, as a featured work in the exhibition Philadelphia Treasures, which itself accompanies a larger exhibition Eyewitness: American Originals from the National Archives.  The exhibition runs from May 25 to September 3, 2007.

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The Haverford Bible, the oldest Hebrew Bible located in North America, is now on loan to the Rosenbach Museum and Library, Philadelphia, PA.  This beautiful manuscript was copied in Spain in 1266 in a very square and even hand.  The pages are made of a fine goatskin vellum.  Conservation work on the Bible establishes that it required the skins of 220 very small animals.

The lower margin of each page is decorated with lines of tiny writing, which form a zig-zag or woven pattern.  This textual marginalia actually forms a concordance on selected terms located within passages of the main text.  In the side margins are colorful abstract ornaments.  At the beginning and end of the volume are “carpet pages,” richly colored patterns of diamond shapes or interlocking chains that resemble the patterns of carpets.

The Haverford Bible contains a colophon which indicates it was copied by “Solomon, son of Moses.”  Further inscriptions document that the Bible remained in Spain until the expulsion of the Jews, at which time it made its way to Egypt. Three changes of ownership are documented: one in 1714-15, one in 1755-56, and the last in 1890 when it was acquired by J. Rendel Harris, professor of Ecclesiastical History at Haverford.  Harris’s gift of the Bible plus 46 additional Semitic manuscripts form the nucleus of the J. Rendel Harris “Oriental” Manuscript Collection of Haverford College.

The Rosenbach Museum and Library is currently displaying the Haverford Bible as part of its exhibition Chosen: Philadelphia’s Great Hebraica, which runs from March 29 to August 26, 2007.

Emily Higgs, a student assistant in Special Collections, has completed an annotated index to the Robert Pleasants letterbook, a part of the records of Baltimore Yearly Meeting (item #168). Pleasants (1722-1801), a member of Curles Monthly Meeting, Virginia Yearly Meeting, is known for his work as an abolitionist. He freed his eighty slaves and urged the ratification of a law proposing gradual emancipation for the children of slaves. Pleasants established the Gravelly Hill School for the free children of slaves. The letterbook covers the period 1754-1797 and centers on matters of religion and abolition. We anticipate making the letterbook web-accessible in the near future.