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energy which belong to man; or else, in defiance of opposition, our men, before this, would have nobly and boldly contended for their rights ... give the man of color an equal opportunity with the white from the cradle to manhood, and from manhood to the grave, and you would discover the dignified statesman, the man of science, and the philosopher. But there is no such opportunity for the sons of Africa ... I fear that our powerful ones are fully determined that there never shall be ... O ye sons of Africa, when will your voices be heard in our legislative halls, in defiance of your enemies, contending for equal rights and liberty? ... Is it possible, I exclaim, that for the want of knowledge we have labored for hundreds of years to support others, and been content to receive what they chose to give us in return? Cast your eyes about, look as far as you can see; all, all is owned by the lordly white, except here and there a lowly dwelling which the man of color, midst deprivations, fraud, and opposition has been scarce able to procure. Like King
Solomon, who put neither nail nor hammer to the temple, yet received the praise; so also have the white Americans gained themselves a name, like the names of the great men that are in the earth, while in reality we have been their principal foundation and support. We have pursued the shadow, they have obtained the substance; we have performed the labor, they have received the profits; we have planted the vines, they have eaten the fruits of them.
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it was not the custom, were they to take them into their employ, they would be in danger of losing the public patronage. And such is the powerful force of prejudice. Let our girls possess what amiable qualities of soul they may; let their characters be fair and spotless as innocence itself; let their natural taste and ingenuity be what they may; it is impossible for scarce an individual of them to rise above the condition of servants. Ah! why is this cruel and unfeeling distinction? Is it merely because God has made our complexion to vary? If it be, O shame to soft, relenting humanity! "Tell it not in Gath! publish it not in the streets of
Askelon!" Yet, after all, methinks were the American free people of color to turn their attention more assiduously to moral worth and intellectual improvement, this would be the result: prejudice would gradually diminish, and the whites would be compelled to say, unloose those fetters!
493:"For Stewart, this ... newly freed community ... barely one generation from slavery, yearning for a fully realized freedom rather than a nominal one. Given the small size of the free Black community, it is easy to assume solidarity, cohesion, and unquestioned allegiance to the Black church. But just as revolutionary Americans had to grapple with what it meant to be 'American,'... Blacks ... just 50 years from slavery in Massachusetts, were grappling with their identity as free people, and there were likely competing agendas being cast forth of what Blacks should 'do' and how they should operate."
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moral lives, and devote themselves to racial activism. Stewart challenged her audience to emulate the valor of the pilgrims and
American revolutionaries in demanding freedom, and advised them to establish institutions such as grocery stores and churches to support their community." Stewart's radical point of view was not well received by her audience. William Lloyd Garrison said of her,
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connection between sympathy and violence that permeated
Stewart's theology and structured her concept of Christian community. She believed God's compassion for suffering believers would motivate him to punish their tormenters and that African American Christians should follow his example by protecting one another with force if necessary.
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Most of our color have been taught to stand in fear of the white man from their earliest infancy, to work as soon as they could walk, and to call "master" before they scarce could lisp the name of mother. Continual fear and laborious servitude have in some degree lessened in us that natural force and
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Notably, Stewart critiqued
Northern treatment of African Americans at a meeting in which Northerners gathered to criticize and plan action against Southern treatment of African Americans. She challenged the supposed dichotomy between the inhumane enslavement of the South and the normal proceedings of
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I have asked several individuals of my sex, who transact business for themselves, if providing our girls were to give them the most satisfactory references, they would not be willing to grant them an equal opportunity with others? Their reply has been—for their own part, they had no objection; but as
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In her writings, Stewart was very cogent when she talked about the plight of black people. She said, "Every man has a right to express his opinion. Many think, because your skins are tinged with a sable hue, that you are an inferior race of beings ... Then why should one worm say to another, Keep you
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Maria W. Stewart delivered the speech entitled "An
Address: African Rights and Liberty" to a mixed audience at the African Masonic Hall in Boston on February 27, 1833. It was not received well and it would be her last public address before she embarked on a life of activism. The speech says in part:
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Yet, after all, methinks there are no chains so galling as the chains of ignorance—no fetters so binding as those that bind the soul, and exclude it from the vast field of useful and scientific knowledge. O, had I received the advantages of early education, my ideas would, ere now, have expanded far
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I have heard much respecting the horrors of slavery; but may Heaven forbid that the generality of my color throughout these United States should experience any more of its horrors than to be a servant of servants, or hewers of wood and drawers of water! Tell us no more of southern slavery; for with
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Look at many of the most worthy and interesting of us doomed to spend our lives in gentlemen's kitchens. Look at our young men, smart, active and energetic, with souls filled with ambitious fire; if they look forward, alas! what are their prospects? They can be nothing but the humblest laborers, on
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This juxtaposition of
Christian mercy and retributive violence also points to the crucial but often minimized role of African American women such as Stewart who were uniquely situated to collaborate with black nationalists and white abolitionists. As an important figure in radical political action,
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The preaching of God's word during the 1800s was seen in society as a male role even among some black religious institutions. As one writer said: Women in the black churches were relegated to positions that posed no real threat to the power structure maintained by preachers, deacons, and other male
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Stewart believed that she was called to do God's work even at great peril to herself. She used her platform to talk about racial injustices and sexism by highlighting the contradictions between the message of peace and unity preached from the pulpits of the white churches versus the reality of the
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Your whole adult life has been devoted to the noble task of educating and elevating your people, sympathizing with them in their affliction, and assisting them in their needs; and, though advanced in years, you are still animated with the spirit of your earlier life, and striving to do what in you
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out of ignorance and poverty. She was also denounced the racist laws that prevented black people from accessing schools, the vote or other basic rights. "She expressed concern for
African Americans' temporal affairs and eternal salvation and urged them to develop their talents and intellect, live
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bosom they shall be comforted"; on the other hand, she warned sinners—specifically white
American sinners—of a wrathful and violent God who was on the verge of sending "horror and devastation" to the world. While these two images may seem paradoxical to contemporary readers, they reflect the
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having lost my position in
Williamsburg, Long Island, and hearing the colored people were more religious and God-fearing in the South, I wended my way to Baltimore in 1852. But I found all was not gold that glistened; and when I saw the want of means for the advancement of the common English
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One of the first African American women to make public lectures for which there are still surviving copies, Stewart referred to her public lectures as "speeches" and not "sermons", despite their religious tone and frequent Biblical quotes. African American women preachers of the era, such as
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capitalism in the North, arguing that the relegation of African Americans to service jobs was also a great injustice and waste of human potential. In doing so, she anticipated arguments about the intersection of racism, capitalism, and sexism that would later be advanced by
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lies to succor the outcast, reclaim the wanderer, and lift up the fallen. In this blessed work may you be generously assisted by those to whom you may make your charitable appeals, and who may have the means to give efficiency to your efforts.
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Stewart's claim that black men lacked "ambition and requisite courage" caused an uproar among the audience, and she decided to retire from giving lectures. Seven months later, she gave a farewell address at a schoolroom in the
636:(1995), The two speeches by Stewart "Religion And The Pure Principles of Morality, The Sure Foundation On Which We Must Build" and "Lecture Delivered at Franklin Hall" were widely incorporated into a Black Feminist tradition.
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Stewart was the first American woman to speak to a mixed audience of men, women, white people and Blacks (termed a "promiscuous" audience during the early 19th century). The first African American woman to lecture about
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leaders. Women were usually assigned roles of Sunday school teachers, exhorters, secretaries, cooks, and cleaners. Such positions paralleled those reserved for women within the domestic sphere of the home."
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This very powerful and thought provoking speech about the greatness of African-American people gives us today a glimpse into the mind of an important historical figure in African-American history.
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In September 1832, Steward held her first speech, which was likely the first public speech given by a woman in America of any race. In 1832, she published a collection of religious meditations,
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Her Christian faith strongly influenced Stewart. She often cited Biblical influences and the Holy Spirit, and implicitly critiqued societal failure to educate her and others like her:
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O, ye daughters of Africa, awake! awake! arise! no longer sleep nor slumber, but distinguish yourselves. Show forth to the world that ye are endowed with noble and exalted faculties.
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later used a similar style in her public lectures. Stewart delivered her speeches in Boston, to organizations including the African American Female Intelligence Society.
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Women evangelists were often very poor and leaned on the kindness of strangers, friends and religious leaders to help sustain them. One such friend went by the name of
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Guy-Sheftall Beverly. 1995. Words of Fire : An Anthology of African-American Feminist Thought. New York NY: New Press : Distributed by W.W. Norton, p. 25-34.
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branches, with no literary resources for the improvement of the mind scarcely, I threw myself at the foot of the Cross, resolving to make the best of a bad bargain ...
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She wanted to help the black community to do and be better as they circumnavigated their way around a country where racial subjugation was the law of the land. caca
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down there, while I sit up yonder; for I am better than thou. It is not the color of the skin that makes the man, but it is the principle formed within the soul".
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movements in the United States. The first known American woman to speak to a mixed audience of men and women, white and black, she was also the first
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published during her lifetime, addressing women's rights, moral and educational aspiration, occupational advancement, and the abolition of slavery.
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in that home until she was 15, without receiving any formal education. After leaving the minister's household, she moved to Boston and worked as a
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Haywood Chanta M. 2003. Prophesying Daughters : Black Women Preachers and the Word 1823-1913. Columbia: University of Missouri Press.
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She continued the theme that African Americans were subjected not only to Southern slavery but to Northern racism and economic structures:
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Marilyn Richardson, "'What If I Am A Woman?' Maria W. Stewart's Defense of Black Women's Political Activism", in Donald M. Jacobs (ed.),
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Stewart's public-speaking career lasted three years. She delivered her farewell lectures on September 21, 1833, in the schoolroom of the
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Meditations from the Pen of Mrs. Maria W. Stewart: presented to the First African Baptist Church and Society, in the city of Boston
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In 1830, Walker was found dead outside of his shop, just one year after Stewart's husband had died. These events precipitated a "
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The executors of James Stewart's estate deprived Maria of any inheritance. This may have spurred Stewart to begin thinking about
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Stewart helps us to better understand the multivalent forces that shaped resistance movements in the early nineteenth century.
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However, she was far less militant than Walker, and resisted advocating violence. Instead, Stewart put forth African American
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few exceptions, although I may be very erroneous in my opinion, yet I consider our condition but little better than that.
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woman to make public lectures, as well as to lecture about women's rights and make a public speech opposing slavery.
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Cromwell, Adelaide M. The Other Brahmins: Boston's Black Upper Class 1750-1950. University of Arkansas Press, 1994.
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Productions of Mrs. Maria W. Stewart presented to the First African Baptist Church and Society of the City of Boston
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In the same speech Stewart emphasized that African-American women were not so different from African-American men:
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and wide; but, alas! I possess nothing but moral capability—no teachings but the teachings of the Holy spirit.
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On August 10, 1826, Maria Miller married James W. Stewart, an independent shipping agent, before the Reverend
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She delivered the lecture "Why Sit Ye Here and Die?" on September 21, 1832, at Franklin Hall, Boston, to the
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during a time when the education women, and especially of black women, was frowned upon. She once wrote,
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Daughters of Africa: An International Anthology of Words and Writings by Women of African Descent
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Daughters of Africa: An International Anthology of Words and Writings by Women of African Descent
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She wrote and delivered four lectures between 1832 and 1833, including an adapted version of her
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620:(1992), the title of which is inspired by Stewart's 1831 declaration, in which she said:
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Religion and the Pure Principles of Morality, the Sure Foundation on Which We Must Build.
1280:"Sympathetic Violence: Maria Stewart's Antebellum Vision of African American Resistance"
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Slavery in the United States: A Social, Political, And Historical Encyclopedia, Volume 2
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Religion and the Pure Principles of Morality, The Sure Foundation on Which We Must Build
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Marilyn Richardson, "Maria W. Stewart," in Feintuch, Burt, and David H. Watters (eds),
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742:, Black Classic Press, 1995; pp. 129–135. As "On African Rights and Liberty", in:
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Stewart died at Freedmen's Hospital on December 17, 1879. She was originally buried in
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and eventually to Washington, D.C., where she also taught school before becoming head
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892:. Maria Stewart. Boston : Published by friends of freedom and virtue, 1835.
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Word, Like Fire: Maria Stewart, the Bible, and the Rights of African Americans
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Rodger Streitmatter, "Maria W. Stewart: Firebrand of the Abolition Movement",
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The Encyclopedia Of New England: The Culture and History of an American Region
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She believed that education, particularly religious education, would help
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Raising Her Voice: African-American Women Journalists Who Changed History
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Raising Her Voice: African-American Woman Journalists Who Changed History
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1367:"Maria W Stewart: District of Columbia Deaths and Burials, 1840-1964"
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in April 1832. While her speeches were daring and not well received,
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Black Firsts: 4,000 Ground-Breaking and Pioneering Historical Events
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African Masonic Lodge, which soon ended her brief lecturing career.
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Stewart was shocked at the miserable conditions of black people in
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Lifting as we climb : Black women's battle for the ballot box
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156:) (1803 – December 17, 1879) was an American teacher, journalist,
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America's First Black Woman Political Writer: Essays and Speeches
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Courage and Conscience: Black & White Abolitionists in Boston
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Maria W. Stewart: Boston African American National Historic Site
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Words of Fire: An Anthology of African-American Feminist Thought
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1985:
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Maria W. Stewart: America's First Black Woman Political Writer
715:"A Lecture at the Franklin Hall, Boston, September 21, 1832" (
708:. Boston: Friends of Freedom and Virtue, 1835. Reprinted from
1205:(Stewart, Meditations from the pen of Mrs. Maria W. Stewart)
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Additionally, Stewart is included in the first chapter of "
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David Walker's Appeal to the Coloured Citizens of the World
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career began, Stewart published a small pamphlet entitled
804:, The University Press of Kentucky, 1994, pp. 15–24.
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Boston African American community prior to the Civil War
1344:"An Address: African Rights and Liberty - Feb. 27, 1833"
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Fulton, DoVeanna S. (2007). Rodriguez, Junius P. (ed.).
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Encyclopedia of African American Women Writers, Volume 1
533:. She demanded equal rights for African-American women:
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and Christian imagery in her writings and speeches. She
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1155:"David Walker & Maria Stewart House- 81 Joy Street"
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and the inequities they faced. James had served in the
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American teacher, journalist, and activist (1803–1879)
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Maria W. Miller Stewart (1803–1879). BlackPast.org.
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522:Maria Stewart delivered four public lectures that
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908:"Maria W. Stewart (U.S. National Park Service)"
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378:movement, published all four in his newspaper,
360:Meditations from the Pen of Mrs. Maria Stewart.
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758:. Boston: Printed by Garrison and Knapp, 1879.
729:, Black Classic Press, 1995; pp. 136–140.
190:Meditations from the Pen of Mrs. Maria Stewart
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3308:(Joy Street, Southack Street (now Phillips))
1541:Lecture delivered at the Franklin Hall, 1832
1109:. University of Virginia Press. p. 16.
931:America's First Black Woman Political Writer
368:African American Female Intelligence Society
228:Stewart was born Maria Miller, the child of
204:("Paul's Church"). After this, she moved to
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1438:Maria W. Stewart (ed. Marilyn Richardson),
1348:Archives of Women's Political Communication
1323:Archives of Women's Political Communication
411:in Washington, later the medical school of
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497:Between January 7, 1832 and May 4, 1833,
374:, a friend and the central figure of the
415:. She ultimately died at that hospital.
192:(1832). In February 1833, she addressed
3491:19th-century American women journalists
2984:(dentist, doctor, lawyer, abolitionist)
2954:(Rev. War soldier, Freemason, activist)
1067:
1065:
1063:
1061:
870:
160:and lecturer known for her role in the
132:
1369:, FamilySearch, accessed June 4, 2012.
994:
311:, undoubtedly influenced Stewart, and
3501:19th-century African-American writers
3496:American women civil rights activists
2812:Slavery in the colonial United States
1273:
1271:
1269:
547:account of their dark complexions ...
148:
7:
962:
960:
958:
902:
900:
898:
734:Productions of Mrs. Maria W. Stewart
717:Productions of Mrs. Maria W. Stewart
2924:(abolitionist, author, businessman)
1252:https://doi.org/10.2307/j.ctv5nphcg
3476:African-American women journalists
3191:Massachusetts Anti-Slavery Society
3179:Massachusetts Anti-Slavery Society
3173:Boston Female Anti-Slavery Society
1517:Works by or about Maria W. Stewart
1239:http://site.ebrary.com/id/10048220
489:slavery. According to one writer:
25:
3521:People from Hartford, Connecticut
3486:19th-century American journalists
2864:(slave memoirists, abolitionists)
1700:Katharine Martha Houghton Hepburn
850:Abolitionism in the United States
797:, Indiana University Press, 1993.
772:, Indiana University Press, 1988.
3301:African Meeting House and Museum
2906:(abolitionist, Rev. War soldier)
1581:Connecticut Women's Hall of Fame
1533:
1317:Steward, Maria W. (1832-09-21).
829:
815:
531:New England Anti-Slavery Society
2972:(teacher, abolitionist, author)
2894:(abolitionist, slave memoirist)
1040:Page, Yolanda Williams (2007).
933:, edited by Marilyn Richardson.
128:
3436:African-American abolitionists
3332:Lewis and Harriet Hayden House
1080:. Visible Ink Press. pp.
779:, Yale University Press, 2005.
739:Early Negro Writing, 1760-1837
726:Early Negro Writing, 1760-1837
409:Freedmen's Hospital and Asylum
1:
3511:19th-century American writers
2960:(lawyer, abolitionist, judge)
1278:Henderson, Christina (2013).
1170:Streitmatter, Rodger (1994).
1072:Smith, Jessie Carney (2003).
952:, Women's History, About.com.
855:Boston Women's Heritage Trail
220:, where she eventually died.
135:; died 1829)
3481:African-American journalists
3322:Charles Street Meeting House
2952:George Middleton (1735–1815)
694:Resources in other libraries
670:Resources in other libraries
3087:1857 Supreme Court decision
2852:(minister, slave memoirist)
1532:(public domain audiobooks)
1105:Cooper, Valerie C. (2011).
601:Washington Electric Railway
323:General Colored Association
3542:
3471:African-American activists
3400:Copp's Hill Burying Ground
3105:Fugitive Slave Act of 1850
2996:(abolitionist, politician)
2918:(abolitionist, politician)
2671:Cora Lee Bentley Radcliffe
1883:Elizabeth Hart Jarvis Colt
1319:"Why Sit Ye Here and Die?"
366:pamphlet delivered to the
3441:Abolitionists from Boston
3270:(Mass. Rev. War soldiers)
2912:(freemason, abolitionist)
2797:
2542:
2531:
2249:
2238:
1992:
1981:
1635:Evelyn Longman Batchelder
1598:
1587:
1526:Works by Maria W. Stewart
1134:. ABC-CLIO. p. 463.
1044:. ABC-CLIO. p. 536.
689:Resources in your library
665:Resources in your library
3361:Influential publications
3187:(abolitionism, equality)
3014:(minister, abolitionist)
2990:(college grad., teacher)
2900:(abolitionist, minister)
2888:(abolitionist, minister)
2717:Regina Winters-Toussaint
2515:Elizabeth George Plouffe
2009:Adrianne Baughns-Wallace
1665:Charlotte Perkins Gilman
1448:Indiana University Press
603:. She was reinterred at
3274:Prince Hall Freemasonry
3197:Prince Hall Freemasonry
3058:Back-to-Africa movement
2862:Ellen and William Craft
2858:(abolitionist, soldier)
2574:Clara Hill (suffragist)
2569:Sarah Lee Brown Fleming
2212:Martha Minerva Franklin
1705:Isabella Beecher Hooker
1512:New York Public Library
1482:"African Meeting House"
1426:New York Amsterdam News
1325:. Iowa State University
967:Dionne, Evette (2020).
719:, pp. 51–56), in:
610:Stewart is included in
105:women's rights activist
18:Maria W. Miller Stewart
3415:Abolition Riot of 1836
3405:William Lloyd Garrison
3337:George Middleton House
3252:Twelfth Baptist Church
3084:Dred Scott v. Sandford
3042:associated individuals
2966:(abolitionist, writer)
2620:Khalilah L. Brown-Dean
2186:Patricia Goldman-Rakic
2082:Dotha Bushnell Hillyer
1919:Constance Baker Motley
1403:Margaret Busby (ed.),
626:
585:
575:
558:
549:
540:
499:William Lloyd Garrison
495:
464:
439:
372:William Lloyd Garrison
3451:American rhetoricians
3342:William C. Nell House
3242:African Meeting House
3219:African Meeting House
2821:Prominent individuals
2396:Margaret Bourke-White
2134:Mary Townsend Seymour
2066:Miriam Therese Winter
1950:Jane Hamilton-Merritt
1790:Harriet Beecher Stowe
1785:Hilda Crosby Standish
1780:Smiths of Glastonbury
1775:Virginia Thrall Smith
1710:Emeline Roberts Jones
1655:Katharine Seymour Day
1625:Beatrice Fox Auerbach
1386:National Park Service
860:List of abolitionists
393:African Meeting House
257:Boston, Massachusetts
253:African Meeting House
234:Hartford, Connecticut
230:free African American
202:African Meeting House
58:Hartford, Connecticut
3312:Black Heritage Trail
2868:Rebecca Lee Crumpler
2807:Black Heritage Trail
2630:Callie Gale Heilmann
2040:Maria Miller Stewart
2014:Mary Goodrich Jenson
1898:Laura Wheeler Waring
1795:Gladys Tantaquidgeon
1750:Theodate Pope Riddle
1725:Rachel Taylor Milton
1296:10.1093/melus/mlt051
1030:(December 13, 2010).
823:United States portal
782:Marilyn Richardson,
768:Marilyn Richardson,
634:Beverly Guy Sheftall
397:Black Heritage Trail
350:In 1831, before her
3466:Writers from Boston
3352:John J. Smith House
3213:Home of Primus Hall
3040:Relevant topics and
2988:John Brown Russwurm
2964:William Cooper Nell
2836:(college professor)
2828:Macon Bolling Allen
2635:Jerimarie Liesegang
2354:Augusta Lewis Troup
2165:Glenna Collett-Vare
2108:Helen Frankenthaler
1934:Mabel Osgood Wright
1841:MarĂa ColĂłn Sánchez
1805:Hannah Bunce Watson
1755:Edna Negron Rosario
1715:Barbara B. Kennelly
1630:Emma Fielding Baker
784:"Maria. W. Stewart"
763:Works about Stewart
748:Daughters of Africa
678:By Maria W. Stewart
291:thought during the
218:Freedmen's Hospital
3526:American lecturers
3446:American feminists
3296:Abiel Smith School
3225:Abiel Smith School
3128:History of slavery
2936:(Rev. War soldier)
2564:Catherine Flanagan
2559:Frances Ellen Burr
2458:Regina Rush-Kittle
2287:Isabelle M. Kelley
2271:Maggie Wilderotter
2191:Barbara McClintock
2181:Jewel Plummer Cobb
2035:Catherine Roraback
1810:Chase G. Woodhouse
1505:2005-11-26 at the
1493:2005-09-24 at the
1306:– via JSTOR.
1022:2012-04-05 at the
1017:"Maria W. Stewart"
948:2017-02-25 at the
597:Graceland Cemetery
309:Amanda Berry Smith
238:indentured servant
3423:
3422:
3369:Freedom's Journal
3327:John Coburn House
3306:Black Beacon Hill
3282:
3281:
3154:
3153:
3095:Elizabeth Freeman
3050:Black nationalism
2759:
2758:
2755:
2754:
2751:
2750:
2738:Melissa Bernstein
2707:Laura Cruickshank
2676:Jennifer Rizzotti
2655:Teresa C. Younger
2554:Josephine Bennett
2527:
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2217:Carolyn M. Mazure
2056:Florence Griswold
1977:
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1862:Madeleine L'Engle
1765:Susan Saint James
1720:Clare Boothe Luce
1695:Katharine Hepburn
1650:Prudence Crandall
1640:Catharine Beecher
1429:, April 25, 2019.
980:978-0-451-48154-2
651:Library resources
605:Woodlawn Cemetery
479:Elizabeth Keckley
429:lift black people
413:Howard University
142:
141:
73:(aged 75–76)
69:December 17, 1879
16:(Redirected from
3533:
3289:or neighborhoods
3268:Bucks of America
3163:
3113:Shadrach Minkins
3046:
3030:Phillis Wheatley
3018:Edward G. Walker
3000:Maria W. Stewart
2834:William G. Allen
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656:Maria W. Stewart
645:Works by Stewart
591:Death and legacy
251:, pastor of the
242:domestic servant
214:Washington, D.C.
170:African American
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145:Maria W. Stewart
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118:James W. Stewart
77:Washington, D.C.
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38:
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3367:
3166:Abolitionism
3099:Quock Walker
3082:
3024:David Walker
2999:
2946:Walker Lewis
2928:Thomas James
2916:Lewis Hayden
2892:Moses Grandy
2886:Hosea Easton
2615:Donna Berman
2422:Rebecca Lobo
2339:Rosa DeLauro
2313:Anne Garrels
2129:Helen Keller
2061:Eileen Kraus
2039:
1800:Betty Tianti
1745:Sarah Porter
1545:google books
1455:
1443:
1434:
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1404:
1399:
1389:, retrieved
1380:
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319:David Walker
317:
297:
293:Jim Crow era
281:
261:
246:
227:
198:
189:
185:
184:by Stewart:
175:
174:
162:anti-slavery
158:abolitionist
153:
144:
143:
101:abolitionist
71:(1879-12-17)
44:Maria Miller
3461:1879 deaths
3456:1803 births
3410:Isaac Knapp
3221:(1806–1835)
3215:(1798–1806)
3117:Thomas Sims
3076:Legal cases
2976:Thomas Paul
2910:Prince Hall
2904:Primus Hall
2870:(physician)
2733:Sara Bronin
2702:Lisa Cortés
2686:Suzy Whaley
2584:Helena Hill
2505:Nell Newman
2474:Lucia Chase
2427:Jane Pauley
2406:Indra Nooyi
1960:Ann Uccello
1675:Ella Grasso
1615:Anni Albers
912:www.nps.gov
877:Nelson E.,
472:slave state
455:evangelized
305:Julia Foote
268:War of 1812
249:Thomas Paul
232:parents in
85:Occupations
3430:Categories
3062:Paul Cuffe
3008:(minister)
3006:Baron Stow
2978:(minister)
2970:Susan Paul
2930:(minister)
2640:Kica Matos
2579:Elsie Hill
2160:Joan Joyce
2030:Laura Nyro
1893:Margo Rose
1730:Alice Paul
1645:Jody Cohen
1472:Black Past
1391:2023-02-18
1353:2021-06-21
1329:2024-02-12
989:1099569335
917:2022-12-06
866:References
565:thinkers.
445:Evangelism
338:born again
301:Jarena Lee
224:Early life
208:, then to
94:journalist
3206:Education
1740:Ann Petry
1685:Mary Hall
1417:Herb Boyd
1228:(Stewart)
997:cite book
507:Abraham's
401:Baltimore
388:in 1831.
329:entitled
210:Baltimore
182:pamphlets
3235:Religion
3227:(1835-?)
1530:LibriVox
1503:Archived
1491:Archived
1304:24570017
1020:Archived
946:Archived
809:See also
563:womanist
518:Speeches
468:Maryland
419:Writings
364:Religion
333:(1829).
272:pensions
194:Boston's
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3393:Related
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2244:2010s
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1593:1990s
1442:, in
1300:JSTOR
1284:MELUS
1180:15–24
640:Works
451:Bible
255:, in
127:(
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2695:2023
2664:2022
2598:2021
2547:2020
2493:2019
2467:2018
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1997:2000
1943:1999
1907:1998
1876:1997
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1603:1994
1477:BOAF
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1136:ISBN
1111:ISBN
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470:, a
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