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close friend of the pastor of her church, Rev. William McDowell. McDowell was a
Northerner who had previously been the pastor of a Presbyterian church in New Jersey. Grimké and McDowell were both very opposed to the institution of slavery, on the grounds that it was a morally deficient system that violated Christian law and human rights. McDowell advocated patience and prayer over direct action and argued that abolishing slavery "would create even worse evils". This position was unacceptable to the young Angelina.
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and then the truth will be self-evident, that whatever it is morally right for a man to do, it is morally right for a woman to do. I recognize no rights but human rights—I know nothing of men's rights and women's rights; for in Christ Jesus, there is neither male nor female. It is my solemn conviction, that, until this principle of equality is recognized and embodied in practice, the Church can do nothing effectual for the permanent reformation of the world."
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married, Weld encouraged Grimké's activism, arranging for many of her lectures and the publication of her writings. They confessed their love for each other in letters in
February 1838. Grimké wrote to Weld stating she didn't know why he did not like her. He replied "you are full of pride and anger" and then in letters twice the size of the rest he wrote: "And I have loved you since the first time I met you." On May 14, 1838, two days before
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619:", Let every slaveholder apply these queries to his own heart; Am I willing to be a slave—Am I willing to see my wife the slave of another—Am I willing to see my mother a slave, or my father, my sister or my brother? If not, then in holding others as slaves, I am doing what I would not wish to be done to me or any relative I have; and thus have I broken this golden rule which was given me to walk by.
455:, a trainer and one of the Society's leading agents; Angelina and Theodore later married. During the following winter, the sisters were commissioned to speak at women's meetings and organize women's anti-slavery societies in the New York City region and nearby New Jersey. In May, 1837, they joined leading women abolitionists from Boston, New York, and Philadelphia in holding the first
231:, Christian beliefs in the Bible, and her own childhood memories of the cruel slavery and racism in the South, Grimké proclaimed the injustice of denying freedom to any man or woman. When challenged for speaking in public to mixed audiences of men and women in 1837, she and her sister Sarah fiercely defended women's right to make speeches and participate in political discourse.
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535:, and has been roused to wrath by our abolition speeches and conventions: for surely liberty would not foam and tear herself with rage, because her friends are multiplied daily, and meetings are held in quick succession to set forth her virtues and extend her peaceful kingdom. This opposition shows that slavery has done its deadliest work in the hearts of our citizens.
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enact change. To this, Grimké responds that a woman has four duties on the issue: to read, to pray, to speak, and to act. While women do not have the political power to enact change on their own, she points out that these women are "the wives and mothers, the sisters and daughters of those who do." Her vision, however, was not so simple as what would later be called "
634:" She also exhorts women to speak and act on their moral opposition to slavery and to endure whatever persecution might result as a consequence. She dismisses the notion that women are too weak to withstand such consequences. Thus, she proposes the notion of women as empowered political actors on the slavery issue, without even touching on the question of suffrage.
574:, is unique because it is the only written appeal made by a Southern woman to other Southern women regarding the abolition of slavery, written in the hope that Southern women would not be able to resist an appeal made by one of their own. The style of the essay is very personal in nature and uses simple language and firm assertions to convey her ideas. Angelina's
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audiences only because men insisted on coming, primary evidence indicates that their meetings were open to men by deliberate design, not only to carry their message to male as well as female hearers, but as a means of breaking women's fetters and establish "a new order of things." Thus, in addition to petitioning, women were transgressing social
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had come to terms with slavery, finding biblical justification and urging good
Christian slaveholders to exercise paternalism and improve the treatment of their slaves. But Angelina lost faith in the values of the Presbyterian church and in 1829 she was officially expelled. With her sister Sarah's support, Angelina adopted the tenets of the
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epidemic broke out in
Philadelphia. Grimké agreed to take in Bettle's cousin Elizabeth Walton, who, unbeknownst to anyone at the time, was dying of the disease. Bettle, who regularly visited his cousin, contracted the disease and died from it shortly thereafter. Grimké was heartbroken and directed all of her energy into her activism.
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Rioters outside the building began to throw bricks and stones, breaking the windows of the hall. Angelina continued the speech, and after her conclusion, the abolitionist women left the building arm-in-arm, a white woman with a Black woman, for the latter's protection. Within hours, Pennsylvania Hall
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As the sisters spoke throughout
Massachusetts during the summer of 1837, the controversy over women abolitionists' public and political work fueled a growing controversy over women's rights and duties, both within and outside the anti-slavery movement. Angelina responded to Catharine Beecher's letter
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and elsewhere, gave
Angelina great standing among many abolitionists, but its publication offended and stirred controversy within the Orthodox Quaker meeting, which openly condemned such radical activism, especially by a woman. Sarah Grimké asked her sister to withdraw the letter, concerned that such
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For a time in
Philadelphia, Angelina lived with her widowed sister, Anna Grimké Frost. The younger woman was struck by the lack of options for widowed women, which during this period were mostly limited to remarriage. Generally, women of the upper classes did not work outside the home. Realizing the
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writes: "It never occurred to that she should abide by the superior judgment of her male relatives or that anyone might consider her inferior, simply for being a girl." More so than her elder sister (and later, fellow abolitionist) Sarah, Angelina seemed to be naturally inquisitive and outspoken, a
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reflects some of the rhetorical style of the
Declaration of Independence and is indicative of Grimké's religious values. She argues that all humans are moral beings and should be judged as such, regardless of their sex: "Measure her rights and duties by the unerring standard of moral being ...
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Beecher's essay argues against the participation of women in the abolitionist movement on the grounds that women hold a subordinate position to men as "a beneficent and immutable Divine law". It argues, "Men are the proper persons to make appeals to the rulers whom they appoint ... are surely
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regarding the equality of man. Grimké argues that "a man is a man, and as a man he has inalienable rights, among which is the right to personal liberty ... No circumstances can ever justify a man in holding his fellow man as property ... The claim to him as property is an annihilation of
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Angelina's lectures were critical not only of
Southern slaveholders but also of Northerners who tacitly complied with the status quo, by purchasing slave-made products and exploiting slaves through the commercial and economic exchanges they made with slave owners in the South. They were met with a
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abolitionists were accused of distorting and exaggerating the realities of slavery, and the sisters were asked to speak throughout New
England on their firsthand knowledge. Almost from the beginning, their meetings were open to men. Although defenders later claimed that the sisters addressed mixed
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faith. The Quaker community was very small in Charleston, and she quickly set out to reform her friends and family. However, given her self-righteous nature, her condescending comments about others tended to offend more than persuade. After deciding that she could not fight slavery while living in
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In 1829, she addressed the issue of slavery at a meeting in her church and said that all members of the congregation should openly condemn the practice. Because she was such an active member of the church community, her audience was respectful when it declined her proposal. By this time the church
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Grimké directly responds to Beecher's traditionalist argument on the place of women in all spheres of human activity: "I believe it is the woman's right to have a voice in all the laws and regulations by which she is to be governed, whether in Church or State: and that the present arrangements of
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After walking through the seven-step theological argument against slavery, Angelina states the reasons for directing her plea toward Southern women in particular. She acknowledges a foreseeable objection: that even if a Southern woman agrees that slavery is sinful, she has no legislative power to
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Men, brethren and fathers -- mothers, daughters and sisters, what came ye out for to see? A reed shaken with the wind? Is it curiosity merely, or a deep sympathy with the perishing slave, that has brought this large audience together? Those voices without ought to awaken and call out our warmest
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Angelina was an active member of the Presbyterian church. A proponent of biblical study and interfaith education, she taught a Sabbath school class and also provided religious services to her family's slaves—a practice her mother originally frowned upon, but later participated in. Grimké became a
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Although Weld was said to have been supportive of Angelina's desire to remain politically active after their marriage, she eventually retreated to a life of domesticity due to failing health. Sarah lived with the couple in New Jersey, and the sisters continued to correspond and visit with their
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In 1831, Grimké was courted by Edward Bettle, the son of Samuel Bettle and Jane Temple Bettle, a family of prominent Orthodox Friends. Diaries show that Bettle intended to marry Grimké, though he never actually proposed. Sarah supported the match. However, in the summer of 1832, a large cholera
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Angelina also states, in a reply letter to Catharine E. Beecher, what she believes to be the abolitionist's definition of slavery: "Man cannot rightfully hold his fellow man as property. Therefore, we affirm that every slaveholder is a man-stealer; To steal a man is to rob him of himself." She
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in the hopes of calming the rioting masses. Angelina had been steadily influenced by Garrison's work, and this article inspired her to write him a personal letter on the subject. The letter stated her concerns and opinions on the issues of abolitionism and mob violence, as well as her personal
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in October 1836, at an abolitionist training meeting in Ohio that Weld was leading, She was greatly impressed with Weld's speeches and wrote in a letter to a friend that he was "a man raised up by God and wonderfully qualified to plead the cause of the oppressed." In the two years before they
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sympathies. Deluded beings! "they know not what they do." They know not that they are undermining their own rights and their own happiness, temporal and eternal. Do you ask, "what has the North to do with slavery?" Hear it -- hear it. Those voices without tell us that the spirit of slavery is
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Over time, she became frustrated by the Quaker community's lack of involvement in the contemporary debate on slavery. In the first two decades after the Revolution, its preachers had traveled in the South to preach manumission of slaves, but increased demand in the domestic market with the
697:, Grimké states her personal appreciation for people of color and writes, "t is because I love the colored Americans that I want them to stay in this country; and in order to make it a happy home to them, I am trying to talk down, and write down, and live down this horrible prejudice."
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Both Mary and John Grimké were strong advocates of the traditional, upper-class, Southern values that permeated their rank of Charleston society. Mary would not permit the girls to socialize outside the prescribed elite social circles, and John remained a slaveholder his entire life.
408:(in which she would later be published). Sarah and the traditional Quakers disapproved of Angelina's interest in radical abolitionism, but she became steadily more involved in the movement. She began to attend anti-slavery meetings and lectures, and joined the newly organized
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by speaking in public. In response, a state convention of Massachusetts' Congregational ministers, meeting at the end of June, issued a pastoral letter condemning public work by women and urging local churches to close their doors to the Grimkés' presentations.
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was widely distributed by the American Anti-Slavery Society, and was received with great acclaim by radical abolitionists. However, it was also received with great criticism by her former Quaker community and was publicly burned in South Carolina.
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emphasizes the importance of women's educating their slaves or future laborers: "Should remain teach them, and have them taught the common branches of an English education; they have minds and those minds, ought to be improved."
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in Philadelphia. As she spoke, an unruly mob outside of the hall grew more and more aggressive, shouting threats at Angelina and the other attendees. Rather than stop her speech, Angelina incorporated their interruptions into her
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and were major slaveholders. Angelina was the youngest of 14 children. Her father believed women should be subordinate to men and provided education to only his male children, but the boys shared their studies with their sisters.
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out of their place in attempting to do it themselves." Grimké's responses were a defense of both abolitionist and feminist movements. The arguments made in support of abolitionism reflect many of the points that Weld made in the
790:. In the years after the Civil War, they raised funds to pay for the graduate education of their two mixed-race nephews, the sons of their brother Henry W. Grimké (1801–1852) and an enslaved woman he owned. The sisters paid for
514:, becoming the first woman in the United States to address a legislative body. She not only spoke against slavery, but defended women's right to petition, both as a moral-religious duty and as a political right. Abolitionist
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at the age of 13, Angelina refused to recite the creed of faith. An inquisitive and rebellious girl, she concluded that she could not agree with it and would not complete the confirmation ceremony. Angelina converted to the
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In the fall of 1836, the Grimké sisters were invited to Ohio to attend the American Anti-Slavery Society's two-week training conference for anti-slavery agents; they were the only women in the group. There they met
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provided limited information on current events and discussed them only within the context of the Quaker community. Thus, at the time, Grimké was unaware of (and therefore uninfluenced by) events such as the
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Sarah Grimké died in 1873. The following year, Angelina suffered a paralyzing stroke, which afflicted her until her death. Her grave is unmarked, apparently at her own request. In 1880, Weld published an
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The Grimké sisters joined a Philadelphia chapter of the Quakers. During this period, they remained relatively ignorant of certain political issues and debates; the only periodical they read regularly was
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with her sister Sarah and raised three children, Charles Stuart (1839), Theodore Grimké (1841), and Sarah Grimké Weld (1844). They earned a living by running two schools, the latter located in the
443:. In 1836, Grimké wrote "An Appeal to the Christian Women of the South", urging Southern women to petition their state legislatures and church officials to end slavery. It was published by the
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which was addressed directly to Grimké. The series of responses that followed Beecher's essay were written with the moral support of her future husband, Weld, and were published in both
806:, respectively. Archibald became a lawyer and later an ambassador to Haiti and Francis became a Presbyterian minister. Both became leading civil rights activists. Archibald's daughter,
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lawyer, planter, politician, and judge, a Revolutionary War veteran, and a distinguished member of Charleston society. Her mother Mary was a descendant of South Carolina Governor
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publicity would alienate her from the Quaker community. Though initially embarrassed by the letter's publication, Angelina refused. The letter was later reprinted in the
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In November 2019, a newly reconstructed bridge over the Neponset River in Hyde Park was renamed for the Grimké sisters. It is now known as the Grimké Sisters Bridge.
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society, on these points, are a violation of human rights, a rank usurpation of power, a violent seizure and confiscation of what is sacredly and inalienably hers."
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admiration for Garrison and his values. Garrison was so impressed with Grimké's letter, which he called "soul-thrilling," that he published it in the next issue of
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Even as a child, Angelina was described in family letters and diaries as the most self-righteous, curious, and self-assured of all her siblings. In her biography
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Two of Grimké's most notable works were her essay "An Appeal to the Christian Women of the South" and her series of letters to Catharine Beecher.
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development of cotton in the Deep South ended that window of freedom. She began to read more abolitionist literature, including the periodicals
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friends in the abolitionist and emerging women's rights movements. They operated a school in their home, and later a boarding school at
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stated that "Angelina Grimké's serene, commanding eloquence enchained attention, disarmed prejudice and carried her hearers with her."
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Third: that the argument that slavery was prophesied, gives no excuse to slaveholders for encroaching on another man's natural rights;
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are recognized widely as an early feminist argument, although only two of the letters address feminism and woman's suffrage.
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In this way, and as a devout believer, Angelina uses the beliefs of the Christian religion to attack the idea of slavery:
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On May 17, 1838, two days after her marriage, Angelina spoke at a racially integrated abolitionist gathering at the new
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1804:"'The Forgetfulness of Sex': Devotion and Desire in the Courtship Letters of Angelina Grimké and Theodore Dwight Weld"
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Immediately after this convention, the sisters went by invitation of the Boston Female Anti-Slavery Society to
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was written by Patrick Gabridge and directed by Courtney O'Connor, and starring Amanda Collins as Angelina.
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The essay also reflects Angelina's lifelong enthusiasm for the universal education of women and slaves. Her
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Lift Up Thy Voice. The Sarah and Angelica Grimké Family's Journey from Slaveholders to Civil Rights leaders
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considerable amount of opposition, both because Angelina was a female and because she was an abolitionist.
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Civil War Wives: the lives and times of Angelina Grimké Weld, Varina Howell Davis, and Julia Dent Grant
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praising her for her passion, expressive writing style, and noble ideas. The letter, reprinted in the
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Second: that slavery is contrary to the first charter of human rights bestowed upon man in the Bible;
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importance of education, Angelina decided to become a teacher. She briefly considered attending the
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volume, containing the remarks from her funeral and Sarah's, and others that had been contributed.
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1727:"Massachusetts State House the unlikely stage for new play by Boston theater company - CBS Boston"
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Letters on the Equality of the Sexes, and the Condition of Woman: Addressed to Mary S. Parker
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In 2024, a play recounting her speech was performed in the space where Angelina spoke to the
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Arguing About Slavery. John Quincy Adams and the Great Battle in the United States Congress
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his rights to himself, which is the foundation upon which all his other rights are built."
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Woman's Voice, Woman's Place: Lucy Stone and the Birth of the Women's Rights Movement
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An Essay on Slavery and Abolitionism with Reference to the Duty of American Females,
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Seventh, that slavery is contrary to the teachings of Jesus Christ and his apostles.
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925:(1838)" is a poem by Melissa Range, published in the September 30, 2019, issue of
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and other abolitionist papers; it was also included in a pamphlet with Garrison's
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The Grimké Sisters from South Carolina: Pioneers for Women's Rights and Abolition
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utopian community. After the Civil War ended, the Grimké–Weld household moved to
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Fourth: that slavery was never supposed to exist under patriarchal dispensation;
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Elizabeth A. Sackler Center for Feminist Art: The Dinner Party: Heritage Floor
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1221:. New York : American Anti-slavery Society – via Internet Archive.
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In 1839 she, her husband Theodore Dwight Weld and her sister Sarah published
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Nicknamed "Nina", young Angelina Grimké was very close to her older sister
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The Public Years of Sarah and Angelina Grimké. Selected Writings 1835–1839
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In the fall of 1835, violence erupted when the controversial abolitionist
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the South among white slaveowners, she followed her older sister Sarah to
4027:
In Memory. Angelina Grimké Weld [In Memory of Sarah Moore Grimké]
3908:
3353:
1869:
1260:
1659:"Painted Bride productions on 19th century women touch familiar issues"
1029:
503:
before being published in book form. Addressed to the president of the
447:. Scholars consider it a high point of Grimké's sociopolitical agenda.
783:
615:
Did not Jesus condemn slavery? Let us examine some of his precepts. "
1865:
617:
Whatsoever ye would that men should do to you, do ye even so to them
1313:(1st Vintage Civil War Library ed.). New York: Vintage Books.
589:
First: that slavery is contrary to the Declaration of Independence;
1247:
Katharine Henry (1997). "Angelina Grimké's Rhetoric of Exposure".
541:
472:
187:
were considered the only notable examples of white Southern women
4065:
4045:
830:, Charleston, South Carolina. The Weld–Grimké papers are at the
3834:
3506:
3011:
2336:
2167:
1976:
1937:
1387:
1385:
1383:
1353:
1351:
459:, held to expand women's anti-slavery actions to other states.
315:
trait which often offended her traditional family and friends.
1903:
1707:
1490:
These volumes are affectionately inscribed to the memory of
1030:"The Grimke Sisters and the Struggle Against Race Prejudice"
601:
Fifth: that slavery never existed under Hebrew Biblical law;
419:
spoke in public. William Lloyd Garrison wrote an article in
171:(February 20, 1805 – October 26, 1879) was an American
1896:
The Abolitionists – The Abolitionists, Part One, Chapter 1
665:
began as a series of essays made in response to Beecher's
1432:(TV series, season 24, episode 9), PBS (January 8, 2012).
1212:
1210:
390:, an institution founded and run by her future adversary
206:
published a letter of hers in his anti-slavery newspaper
1392:
Grimké, Angelina (1837). "Letter to Catharine Beecher".
604:
Sixth: that slavery in America "reduces man to a thing";
510:
In February 1838, Angelina addressed a committee of the
394:, but she remained in Philadelphia for the time being.
866:
are featured prominently in the juvenile fiction book
624:"An Appeal to the Christian Women of the South" (1836)
344:. She would never see Charleston or her mother again.
492:, and then in book form in 1838. Sarah Grimké wrote
3942:
3886:
3845:
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3639:
3583:
3517:
3433:
3377:
3316:
3245:
3204:
3128:
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2580:
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2241:
2220:
2199:
2178:
2124:
2098:
1987:
1345:
at utc.iath.virginia.edu. Retrieved April 11, 2015.
886:In 1998, the Grimké sisters were inducted into the
152:
144:
112:
104:
85:
63:
47:
4030:. Boston: "Printed Only for Private Circulation" .
1694:"City bridge named in honor of the Grimké sisters"
1081:
677:before being reprinted as a whole in book form by
378:, as well as controversial public figures such as
893:The Grimké sisters appear as main characters in
613:
494:Letters on the Province of Woman, addressed to
318:When the time came for her confirmation in the
908:In 2016 Angelina Grimké was inducted into the
544:. Angelina was the final speaker in the Hall.
365:, the weekly paper of the Society of Friends.
30:For her great-niece, the poet and author, see
27:American abolitionist and feminist (1805–1879)
1949:
1360:An Appeal to the Christian Women of the South
568:An Appeal to the Christian Women of the South
561:An Appeal to the Christian Women of the South
8:
1881:Materials on Angelina Grimké at Project MUSE
1024:
1022:
1020:
753:Wedding of Theodore Weld and Angelina Grimké
826:The papers of the Grimké family are in the
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3831:
3514:
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2175:
2164:
1984:
1973:
1956:
1942:
1934:
1680:NATIONAL ABOLITION HALL OF FAME AND MUSEUM
1464:: CS1 maint: location missing publisher (
1003:. North Haven, Connecticut: Linnet Books.
834:, University of Michigan, Ann Arbor, MI.
638:reiterates well-known principles from the
238:, a prominent abolitionist. They lived in
44:
1930:. National Women's History Museum, 2015.
1046:
1044:
1042:
937:The Grimké sisters are remembered on the
457:Anti-Slavery Convention of American Women
1645:"Grimké, Sarah | Women of the Hall"
994:
992:
990:
988:
410:Philadelphia Female Anti-Slavery Society
252:Massachusetts Woman Suffrage Association
4014:
1891:An entry from the Columbia Encyclopedia
1440:
1438:
1167:"Grimké sisters American abolitionists"
984:
4164:People from Charleston, South Carolina
4050:. University of North Carolina Press.
1457:
1217:Grimké, Angelina Emily (May 7, 1836).
1113:. University of North Carolina Press.
1084:The Grimké Sisters From South Carolina
308:The Grimké Sisters from South Carolina
4219:American women civil rights activists
1480:"History of Woman Suffrage, Volume I"
7:
4184:19th-century American letter writers
1237:. Archive.org. Retrieved 2015-04-11.
108:Politician, abolitionist, suffragist
4209:People from Perth Amboy, New Jersey
4174:19th-century American women writers
4047:The Emancipation of Angelina Grimke
1760:The Emancipation of Angelina Grimke
1001:Angelina Grimké, Voice of Abolition
873:Angelina Grimké is memorialized in
739:, who recorded her indebtedness to
505:Boston Female Anti-Slavery Society
291:Early years and religious activity
270:and Mary Smith, both from wealthy
25:
2116:Mildred "Babe" Didrikson Zaharias
1857:Works by or about Angelina Grimké
1802:Nelson, Robert K. (Spring 2004).
1725:Cole, Courtney (August 9, 2024).
828:South Carolina Historical Society
772:they were married in Philadelphia
1873:
1341:Grimké, Angelina (1836), p. 14.
693:debates. Openly critical of the
441:Appeal to the Citizens of Boston
158:
134:
55:
3186:Harriet Williams Russell Strong
1886:An article from Cyberspacei.com
1754:In Memory. Angelina Grimké Weld
1451:In Memory: Angelina Grimké Weld
1283:"Angelina Grimké Weld's speech"
1057:National Women's History Museum
915:"The Grimké Sisters at Work on
910:National Abolition Hall of Fame
848:In Memory: Angelina Grimké Weld
768:her speech at Pennsylvania Hall
512:Massachusetts State Legislature
179:advocate, and supporter of the
130:
2865:Ernestine Louise Potowski Rose
804:Princeton Theological Seminary
499:, which appeared first in the
480:with open letters of her own,
327:faith in April 1826, aged 21.
234:In May 1838, Angelina married
1:
4199:People from Hyde Park, Boston
4169:19th-century American writers
1966:National Women's Hall of Fame
1712:Boston Women's Heritage Trail
939:Boston Women's Heritage Trail
888:National Women's Hall of Fame
695:American Colonization Society
572:American Anti-Slavery Society
482:Letters to Catharine Beecher,
445:American Anti-Slavery Society
402:and William Lloyd Garrison's
4086:Miller, William Lee (1995).
3212:Paulina Kellogg Wright Davis
1582:. Boston: Houghton Mifflin.
1231:Grimké, Sarah Moore (1838).
1088:. New York: Schocken Books.
1034:The Journal of Negro History
810:, became a poet and author.
663:Letters to Catharine Beecher
656:Letters to Catharine Beecher
585:makes seven main arguments:
274:families. Her father was an
4092:. New York: Vintage Books.
3395:Martha Coffin Pelham Wright
2799:Josephine St. Pierre Ruffin
1923:, Chapter 3 (no pagination)
1872:(public domain audiobooks)
870:(1975) by Betty Underwood.
832:William L. Clements Library
640:Declaration of Independence
225:Declaration of Independence
4240:
2951:Katharine Dexter McCormick
2249:Mary "Mother" Harris Jones
1418:"The Abolitionists" part 1
1394:American Political Thought
1364:American Political Thought
1358:Grimké, Angelina (1836). "
846:published a volume titled
750:
351:
264:Charleston, South Carolina
229:United States Constitution
200:Charleston, South Carolina
169:Angelina Emily Grimké Weld
78:Charleston, South Carolina
36:
29:
3841:
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3513:
3502:
3018:
3007:
2809:Hannah Greenebaum Solomon
2343:
2332:
2174:
2163:
1983:
1972:
1898:(about Angelina Grimké).
1809:Journal of Social History
1785:Columbia University Press
1578:Underwood, Betty (1975).
999:Todras, Ellen H. (1999).
922:American Slavery As It Is
856:History of Woman Suffrage
741:American Slavery as It Is
726:American Slavery as It Is
718:American Slavery as It Is
486:The New England Spectator
181:women's suffrage movement
157:
54:
4194:American women essayists
4042:Lumpkin, Katharine DuPre
3040:Marjory Stoneman Douglas
2850:Wilhelmina Cole Holladay
2623:Charlotte Perkins Gilman
1866:Works by Angelina Grimké
1848:Works by Angelina Grimké
1580:The Forge and the Forest
903:Painted Bride Art Center
868:The Forge and the Forest
388:Hartford Female Seminary
248:Hyde Park, Massachusetts
97:Hyde Park, Massachusetts
3530:Dorothy Harrison Eustis
3420:Catherine Filene Shouse
3273:Patricia Roberts Harris
2911:Mary Steichen Calderone
2779:Lillian Moller Gilbreth
2648:Frances Wisebart Jacobs
2452:Martha Wright Griffiths
1779:Ceplair, Larry (1989).
1429:The American Experience
1307:Carol., Berkin (2010).
1171:Encyclopedia Britannica
1051:Michals, Debra (2015).
862:The Grimké sisters and
219:Drawing her views from
4224:American Presbyterians
4129:American abolitionists
3476:Rebecca Talbot Perkins
2971:Eunice Kennedy Shriver
2835:Frances Xavier Cabrini
2749:Elizabeth Hanford Dole
2527:Ellen Swallow Richards
2497:Constance Baker Motley
2147:Elizabeth Bayley Seton
2080:Elizabeth Cady Stanton
1928:"Angelina Grimke Weld"
1632:"Angelina Grimké Weld"
1423:March 1, 2017, at the
1416:Rapley, Rob (writer),
1109:Lerner, Gerda (2004).
1053:"Angelina Grimké Weld"
951:A Light Under the Dome
901:, commissioned by the
792:Archibald Henry Grimké
788:Elizabeth Cady Stanton
632:Republican Motherhood.
627:
537:
282:. Her parents owned a
268:John Faucheraud Grimké
204:William Lloyd Garrison
175:, political activist,
4154:Converts to Quakerism
4149:Converts to Calvinism
3990:Anna Wessels Williams
3677:Carlotta Walls LaNier
3410:Elisabeth Kübler-Ross
3268:Martha Matilda Harper
3232:Mary Engle Pennington
3070:Frances Oldham Kelsey
2855:Anne Morrow Lindbergh
2608:Jane Cunningham Croly
2537:Katherine Siva Saubel
2432:Marian Wright Edelman
2355:Margaret Bourke-White
2280:Harriet Beecher Stowe
1913:Angelina Grimke Weld:
1822:10.1353/jsh.2004.0018
1766:Arguing About Slavery
1663:Philadelphia Inquirer
1524:Josephine S. Griffing
1446:Weld, Theodore Dwight
737:Harriet Beecher Stowe
528:
372:Webster–Hayne debates
223:(as set forth in the
221:natural rights theory
49:Angelina Emily Grimké
18:Angelina Emily Grimke
4204:Quaker abolitionists
4189:Women letter writers
4144:American suffragists
3687:Mary Harriman Rumsey
3525:St. Katharine Drexel
3369:Mary Burnett Talbert
3364:Blanche Stuart Scott
3349:Mother Marianne Cope
3329:Ruth Fulton Benedict
3288:Mildred Robbins Leet
2986:Angelina Grimké Weld
2860:Maria Goeppert Mayer
2830:Charlotte Anne Bunch
2407:Antoinette Blackwell
2386:Gertrude Belle Elion
2316:Ida B. Wells-Barnett
2085:Helen Brooke Taussig
2075:Margaret Chase Smith
1696:. November 15, 2019.
1657:Salisbury, Stephen.
1564:Paulina Wright Davis
1261:10.1353/aq.1997.0015
946:Massachusetts Senate
917:Theodore Dwight Weld
864:Theodore Dwight Weld
853:The first volume of
808:Angelina Weld Grimké
796:Francis James Grimké
685:s printer, in 1838.
453:Theodore Dwight Weld
236:Theodore Dwight Weld
193:Theodore Dwight Weld
119:Theodore Dwight Weld
32:Angelina Weld Grimké
3904:Rebecca S. Halstead
3878:Mary Church Terrell
3565:Barbara A. Mikulski
3293:Patsy Takemoto Mink
3278:Stephanie L. Kwolek
3217:Ruth Bader Ginsburg
3191:Emily Howell Warner
3136:Dorothy H. Andersen
3110:Annie Dodge Wauneka
3105:Mary Edwards Walker
3030:Faye Glenn Abdellah
2961:Edith Nourse Rogers
2941:Shirley Ann Jackson
2916:Mary Ann Shadd Cary
2794:Sandra Day O'Connor
2774:Matilda Joslyn Gage
2370:Florence B. Seibert
2207:Carrie Chapman Catt
2137:Juliette Gordon Low
2020:Elizabeth Blackwell
2015:Mary McLeod Bethune
1900:American Experience
1492:Mary Wollstonecraft
969:Carrie Chapman Catt
570:, published by the
437:New York Evangelist
431:New York Evangelist
376:Maysville Road veto
262:Grimké was born in
198:Although raised in
4179:American essayists
4134:American feminists
3863:Barbara Rose Johns
3814:Flossie Wong-Staal
3789:Nicole Malachowski
3718:Lorraine Hansberry
3662:Marcia Greenberger
3616:Mary Joseph Rogers
3555:Coretta Scott King
3540:Abby Kelley Foster
3456:Susan Kelly-Dreiss
3344:Rita Rossi Colwell
3120:Frances E. Willard
2956:Rozanne L. Ridgway
2906:Lydia Moss Bradley
2891:Madeleine Albright
2784:Nannerl O. Keohane
2754:Anne Dallas Dudley
2683:Betty Bone Schiess
2653:Susette La Flesche
2638:Zora Neale Hurston
2633:Helen LaKelly Hunt
2557:Madam C. J. Walker
2472:Mary Putnam Jacobi
2422:Jacqueline Cochran
2402:Ethel Percy Andrus
2270:Barbara McClintock
1536:Mariana W. Johnson
1249:American Quarterly
800:Harvard Law School
301:Sarah Moore Grimké
185:Sarah Moore Grimké
4099:978-0-394-56922-2
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4010:
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3965:Kimberlé Crenshaw
3960:Elouise P. Cobell
3924:Katherine Johnson
3894:Octavia E. Butler
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3733:Clare Boothe Luce
3545:Helen Murray Free
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3359:Patricia A. Locke
3324:Florence E. Allen
3308:Sheila E. Widnall
3253:Linda G. Alvarado
3237:Mercy Otis Warren
3196:Victoria Woodhull
3181:Barbara Holdridge
3176:Beatrice A. Hicks
3151:Lydia Maria Child
3065:Leontine T. Kelly
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2825:Louisa May Alcott
2739:Mary Breckinridge
2618:Geraldine Ferraro
2603:Annie Jump Cannon
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2065:Eleanor Roosevelt
1964:Inductees to the
1926:Michals, Debra.
1917:Pennsylvania Hall
1852:Project Gutenberg
1604:"Angelina Grimke"
1508:Lydia Maria Child
1504:Harriet Martineau
1485:Project Gutenberg
1403:978-0-393-92886-0
1373:978-0-393-92886-0
1196:, Praeger, 2003.
1190:Million, Joelle,
1095:978-0-8052-0321-9
905:in Philadelphia.
822:Archival material
784:utopian community
780:Raritan Bay Union
761:Grimké first met
732:Uncle Tom's Cabin
540:was destroyed by
523:Pennsylvania Hall
516:Robert F. Wallcut
484:printed first in
392:Catharine Beecher
258:Family background
244:Raritan Bay Union
214:Pennsylvania Hall
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74:February 20, 1805
16:(Redirected from
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3461:Allie B. Latimer
3441:Louise Bourgeois
3415:Judith L. Pipher
3222:Katharine Graham
3166:Marian de Forest
3085:Anna Howard Shaw
3035:Emma Smith DeVoe
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2921:Joan Ganz Cooney
2845:Oveta Culp Hobby
2840:Mary A. Hallaren
2703:Sarah Winnemucca
2572:Gloria Yerkovich
2567:Rosalyn S. Yalow
2522:Jeannette Rankin
2502:Georgia O'Keeffe
2457:Fannie Lou Hamer
2417:Shirley Chisholm
2365:Billie Jean King
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2296:Gwendolyn Brooks
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2005:Susan B. Anthony
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3980:Loretta Ross
3955:Ruby Bridges
3899:Judy Chicago
3794:Rose O'Neill
3774:Angela Davis
3753:Alice Waters
3748:Janet Rowley
3743:Carol Mutter
3631:Emma Willard
3611:Nancy Pelosi
3606:Kate Millett
3471:Ruth Patrick
3466:Emma Lazarus
3451:Karen DeCrow
3446:Mildred Cohn
3141:Lucille Ball
3115:Eudora Welty
3090:Sophia Smith
3075:Kate Mullany
2985:
2931:Sarah Grimké
2896:Maya Angelou
2729:Ann Bancroft
2708:Fanny Wright
2628:Grace Hopper
2552:Lillian Wald
2507:Annie Oakley
2487:Mary Mahoney
2311:Mary Risteau
2301:Willa Cather
2254:Bessie Smith
2132:Dorothea Dix
2060:Helen Keller
2035:Mary Cassatt
2010:Clara Barton
1921:google books
1834:Project MUSE
1832:– via
1813:
1807:
1783:. New York:
1780:
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1748:Bibliography
1734:. Retrieved
1730:
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1615:. Retrieved
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1290:. Retrieved
1286:
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1242:
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1227:
1204:, pp. 29–30.
1192:
1186:
1176:November 10,
1174:. Retrieved
1170:
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1141:. New York:
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1060:. Retrieved
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310:, historian
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280:Thomas Smith
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173:abolitionist
168:
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91:(1879-10-26)
42:
4124:1879 deaths
4119:1805 births
3985:Sandy Stone
3929:Indra Nooyi
3601:Julie Krone
3400:Swanee Hunt
3390:Julia Child
3354:Maya Y. Lin
3227:Bertha Holt
3161:Dorothy Day
3095:Ida Tarbell
3060:Jeanne Holm
2789:Maggie Kuhn
2588:Bella Abzug
2477:Mae Jemison
2447:Ella Grasso
2437:Alice Evans
2427:Ruth Colvin
2055:Helen Hayes
1995:Jane Addams
1919:, 1838; in
1915:Address at
1676:"Inductees"
1548:Ann Preston
1544:Phebe Carey
1287:www.pbs.org
1135:Perry, Mark
1062:October 10,
735:(1852), of
700:Angelina's
679:Isaac Knapp
661:Angelina's
468:New England
4113:Categories
3784:Jane Fonda
3779:Sarah Deer
3591:Betty Ford
3080:Janet Reno
2926:Gerty Cori
2901:Nellie Bly
2593:Ella Baker
2512:Rosa Parks
2306:Sally Ride
2275:Lucy Stone
2142:Alice Paul
1794:023106800X
1736:August 16,
1708:"Downtown"
1552:Lydia Mott
1396:: 510–14.
1366:: 572–77.
1152:0142001031
1010:0208024859
975:References
928:The Nation
895:Ain Gordon
798:to attend
751:See also:
706:Letter XII
683:Liberator'
583:The Appeal
367:The Friend
362:The Friend
352:See also:
284:plantation
240:New Jersey
70:1805-02-20
37:See also:
4071:April 15,
3914:Joy Harjo
3836:2020–2029
3508:2010–2019
3298:Sacagawea
3045:Mary Dyer
3013:2000–2009
2482:Mary Lyon
2338:1990–1999
2169:1980–1989
1978:1970–1979
1830:144261184
1460:cite book
1454:. Boston.
1329:503042151
1269:143719673
948:chamber;
842:In 1880,
816:In memory
794:and Rev.
501:Liberator
412:in 1835.
153:Signature
4066:74008914
4044:(1974).
4024:(1880).
3909:Mia Hamm
1870:LibriVox
1562:, M.D.,
1550:, M.D.,
1534:, M.D.,
1448:(1885).
1421:Archived
1137:(2001).
1080:(1967).
958:See also
622:—
374:and the
348:Activism
276:Anglican
145:Children
1908:Preview
1859:at the
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272:planter
227:), the
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1789:ISBN
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