"𝐓𝐨𝐰𝐧-𝐇𝐚𝐥𝐥 𝐌𝐞𝐞𝐭𝐢𝐧𝐠" 𝐎𝐛𝐬𝐞𝐫𝐯𝐚𝐭𝐢𝐨𝐧:

While watching my classmates present during the "Town Hall Meeting" on September 19th, 2024, I observed and learned a lot as they betrayed their specific anti-slavery activists—specifically, Frederick Douglass, Susan B. Anthony, and Abigail Adams.

First, Frederick Douglass. Douglass was a famous educated slave, and it was rare to find an educated African American in the early 1800's. When he left his original plantation he went on to be a city slave. He says his life as a city slave was better than plantation slaves. He was clothed and fed great. His duties included household chores and running errands. It was here that he encountered education. Ms. Sophia Auld, his mistress at the time, unaware of the consequences, began teaching him the alphabet. However, Mr. Hugh Auld quickly prohibited her, believing that education would spoil "the best nigger in the world." Despite these obstacles, Douglass was determined to learn. So he sought out any books he could find, read street signs in Baltimore, and traded bread with local white boys for tutoring. With the freedom that he had in the Auld household, he seized every opportunity. Education became his weapon against the dehumanizing forces of slavery, showing him the pathway from bondage to freedom.

The next anti-slavery activist I learned a little more about was Susan B. Anthony. Anthony was an icon in the women's suffrage movement. She helped create the 19th Amendment of The Constitution, this guarantees that women have the right to vote and that the federal and state governments cannot deny this right based on sex. Her father owned a cotton factory, and one day, she overheard him saying that he tried to avoid purchasing cotton raised by enslaved labor. That stuck with Susan B. Anthony and by 1845 her family's home was the meeting spot for abolitionists, including Frederick Douglass and William Lloyd Garrison.  Although she sought to influence the abolition of slavery and the rights of enslaved African Americans, Anthony often adopted the racist positions used by many other white women currently to support her goal of women's suffrage.

The last anti-slavery activist from whom I picked up a few insights on was Abigail Adams. Abigail Adams was an influential figure in early American history, known for her strong advocacy for women's rights and education. As the wife of President John Adams, she played a key role in advising him, particularly on political matters, earning her the nickname "Mrs. President." Her letters provide valuable insight into the American Revolutionary War period and early American society. Abigail also advocated for the abolition of slavery, emphasizing the importance of liberty and equality for all.

Overall, I learned a lot about anti-slavery activists that I had heard of before and some that were new to me. I found it fascinating to learn about the people who played a huge role in freeing my people and heritage. It makes you want to thank them because, without their contributions, we might would still be living the same way as people did in the 1800s and early 1900s.

𝐒𝐢𝐭𝐭𝐢𝐧𝐠 𝐢𝐧 𝐨𝐧 𝐭𝐡𝐞 "𝐓𝐨𝐰𝐧-𝐇𝐚𝐥𝐥 𝐌𝐞𝐞𝐭𝐢𝐧𝐠" 𝐚𝐬 𝐇𝐚𝐫𝐫𝐢𝐞𝐭 𝐓𝐮𝐛𝐦𝐚𝐧:

Araminta Ross also known as Harriet Tubman, Minty,
and Moses

    Hi! My name is Araminta Ross. I was born and raised in Dorchester County, Maryland, close to 1820-1822, to my Mother, Harriet Green Ross, and Father, Benjamin Ross. I say "close to" because we are not sure in which year I was born. My father was a free man, in addition to my mother was an enslaved woman. My mother being a slave caused my eight siblings and myself to be slaves ourselves. Children inherit the status of their mothers at birth. If their mother is a slave, they are also considered slaves. However, if their mother is free, then they are to be free as well. Unfortunately, this wasn't the case for me and my siblings. There was a white man named Edward Brodess who enslaved my family. He didn't allow us to stay together. My siblings and I were separated at a young age and made to work on different farms. Not only were we disconnected from each other, but we were disconnected from our father. At the age of six, Mr. Brodess rented me out to work as a child caretaker, even though I was just a child myself. This work often separated me from my mother and siblings, making me feel distant from them at times.

    At the age of 13, my life drastically changed. For what some may consider daunting, I believe it was significant. While trying to help another slave avoid punishment, I was struck in the head by a two-pound iron weight that fractured my skull. As a result of this harsh injury, I started to experience periodic blackouts or what may be considered "sleeping spells." Since my injury, my owner allowed me to negotiate my farm work with one condition. I paid him a yearly fee of close to $50-$60. From then on, I hired myself out on my terms. These new work assignments opened doors for the exploration of new geographic areas. The responsibilities that were expected of me in this position were specific to

A current photo of Maryland's Eastern Shore

Maryland's Eastern Shore. Through these tasks including; working alongside my father in the timberfields, and with black sailors who traveled regularly, I became familiar with the environment. As a result, my geographical knowledge played a crucial role in my quest for freedom. While working, I met my future husband, John Tubman. John was a free man, which made our relationship more challenging than expected. Although, our relationship was contesting John and I decided to marry in 1844. After we married, I chose to change

Mason-Dixon Line

my name from Araminta to Harriet, after my mother. This is how I came to be known as Harriet Tubman. Around this time, my family's enslaver had gone into debt. I discovered that Brodess's financial troubles were likely to lead to the selling of my brothers, Ben and Henry, and myself. With this news, I knew that I was ready to take on the challenge and hardship of escaping slavery. I was mentally and logically prepared, having developed many skills throughout my life thus far to take on this journey. So, I set my sights on escaping to Philadelphia and crossing the Mason-Dixon line.

    My brothers accompanied me on this journey. But after some time we got word that our family's master widowed wife had started putting up ads about us being missing. My brothers worried and returned to the plantation in fear of being captured and future punishment. This setback didn't stop me and my vision of freedom! I continued my journey alone, guided to Pennsylvania by the stars. With the help of an abolitionist, I traveled from Maryland to Philadelphia. Philadelphia was known for the "Abolitionist Movement" at that time. I was confident that I would find like-minded people with similar beliefs to work alongside. Upon arriving in Philadelphia, I met William Still, an abolitionist and underground railroad

William Still an American Abolitionist
and "The Father of the Underground
Railroad

conductor. Mr. Still taught me a lot about the Underground Railroad, which was a network of routes, safe places, and people that assisted enslaved individuals in the American South to escape to the North in search of freedom. "Conductors" guided the freedom seekers on their journey, while "Station Masters" provided shelter in their homes, churches, or other safe locations. Around 1850 I decided to return to Maryland to free my parents, siblings, and the rest of my family. It hurt me to know that I had reached the freedom land, and they were still having to work in such a harsh atmosphere. In 1850 the Fugitive Slave Act was passed, which allowed fugitive and freed workers in the north to be captured and enslaved. This made my role as an Underground Railroad conductor much harder and forced me to lead enslaved people further north to Canada. But I didn't give up. After my first successful trip, I was granted permission to become an Underground Railroad conductor. After becoming a conductor, I succeed in my second and third trips. In the midst of all of this and my journey of helping others live the life they have dreamed and prayed for, I put my own life on hold. I

Harriet Tubman and first husband
 John Tubman

returned north to bring my husband, John Tubman, back with me so that we could be free together. I came to find John had already remarried and his new wife was pregnant. Supposedly, he thought I was dead. Being the selfless person I am I still offered to take him, his new wife, and their unborn child back north to freedom but they refused. I conducted nearly 19 trips from Maryland to Canada and rescued essentially 300 people and 70 family and friends between 1850-1860. I was being called to capture all over the world for prizes such as $40,000 and rewards that any person would love to have. I told my good friend, Frederick Douglass, "I never ran my train off the track and I never lost a passenger." I don't mean to brag but I was good at my job. So good that both the free and enslaved referred to me as "Moses" for leading my people to freedom, much like Moses in The Bible.

    I finally decided to settle in Auburn, New York. Yet my work still wasn't complete. In 1857, I met abolitionist John Brown. Brown was outspoken in his support 

Abolitionist John Brown

of antislavery and, though unpopular among white southerners, his efforts were largely supported by those in the North. John and I formed a close friendship. We worked together significantly on his plans for the raid on "Harpers Ferry." I was able to provide my geographical expertise and recruited formerly enslaved people to assist in the raid. While planned as a way to steal guns and start a revolt to free enslaved people across the South, the raid ultimately failed. An army unit, led by soon-to-be Confederate General Robert E. Lee, captured my friend and put him on trial for "treason", murder, and inciting a slave rebellion. John was hung shortly thereafter. In April 1861, when the Civil War began over slavery, I saw an opportunity to contribute. I enlisted in the Union Army as a nurse, using natural remedies to care for wounded soldiers. By 1863, I had taken on the role of a scout and organized a group of spies, recruiting enslaved people willing to help the Union. I also helped Colonel James Montgomery coordinate the Combahee River Raid in South Carolina, where we successfully burned down plantations and freed about 750 enslaved people. Many of the freedmen later joined the Union Army. I became the first woman in U.S. history to plan and lead a military raid. While working in the army I met my second husband, Nelson Davis, and later adopted his daughter, Gertie.

Harriet Tubman and her second husband Nelson Davis, alongside
his daughter Gertie Davis, and some other family members

    Looking back on my journey, it's hard to believe everything I've accomplished; from escaping slavery to leading nearly 300 others to freedom through the Underground Railroad, and even serving in the Civil War. I’ve faced countless challenges, from separation from my family to risking my life on dangerous missions, but I never gave up. My desire for freedom, not just for myself but for everyone still enslaved, drove me forward. Today, I stand proud of what I’ve done. Fighting for justice, freedom, and equality. Freedom is everything I ever dreamed of, and I’m grateful to have played a role in helping others achieve it too. My legacy will live on, reminding the world that no matter how difficult the path, freedom is always worth fighting for!

𝐂𝐡𝐫𝐢𝐬𝐭𝐢𝐚𝐧𝐢𝐭𝐲, 𝐉𝐮𝐝𝐚𝐢𝐬𝐦, 𝐚𝐧𝐝 𝐈𝐬𝐥𝐚𝐦𝐢𝐜 𝐒𝐥𝐚𝐯𝐞𝐫𝐲:

All the Religions, Christianity, Judaism, and Islam, have something in common. At some point in time, all three of these religions have condoned slavery. First, we start with Christianity and how slavery is viewed. After that, we discuss Judaism and how it is pro-slavery. Then, finally, we end with Islam and then the conclusion. These Three Religions all come together towards the end to make a great community, but they went through slavery in their own way, which will be covered throughout each paragraph.

Christianity was an essential religion with deeply religious people who condoned the violent enslavement and mistreatment of fellow human beings, fellow children of God. The Bible was misused to justify slavery by owners and white Southerners, according to an Article written by “The Harvard Gazette”,

slaveholders claimed the Bible contained examples of slavery and preached obedience from the 1st century until the Civil War. Most claimed that since the Bible mentioned slavery and that the stories throughout the Bible were examples of slavery, it was acceptable. Stories such as The Story of Philemon, the runaway slave that St. Paul returned to his master, or the "Curse of Ham,” were often quoted to explain this awful act. As stated on this site, Scripture, Ephesians 6:5 states, "Slaves, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ.” This scripture argues that slavery was a divinely ordained establishment and that enslaved people were morally obligated to obey their masters as part of Christian duty. They interpreted the verse, emphasizing obedience, respect, and submission as goodness expected of enslaved people, claiming that these attitudes were equivalent to those expected of

Christians toward their earthly rules. Another concept that was used to condone slavery was that the Bible's original language was Latin. The Latin word "servus," translated as servant, means "slave.” The relationship between Christianity and slavery was not an easy one. Based on this blurb Frederick Douglass explains it as: “Between the Christianity of this land and the Christianity of Christ, I recognize the widest possible difference." 

    However, enslavers had their reasoning for how the Bible led them to their actions. Enslaved people had their reasons for why they, as people, shouldn't have been treated this way. Enslaved people used the Bible to oppose slavery by referring to stories where people of God were freed from slavery. Enslaved people found comfort and hope in the Bible that one day they would be freed as well. Enslaved people turned to specific scriptures in the Bible to justify their desire for freedom, themes of liberation, equality, and justice that were central to their Christian faith. OpenBible.Info states that Proverbs 22:16 tells us, “Whoever oppresses the poor to increase his wealth, or gives to the rich, will only come to poverty.” This verse doesn't specifically talk about slavery but speaks on injustice and the consequences of manipulating the poor for your riches, which is a version of what Slaveholders were doing to enslaved people. Another piece of text in the Bible that gave enslaved people a sense of hope was Exodus 8:1. "Then the LORD said to Moses, "Go to Pharaoh and say to him, `This is what the LORD says: Let my people go, so that they may worship me." This scripture serves as a powerful declaration of God's will for the enslaved to be set free. The line "Let my people go" became a strong cry for freedom and resistance among enslaved people. Many scriptures and stories promised enslaved people freedom from "Hell on Earth."

While enslavers and their supporters often misused scripture to justify the enslavement and mistreatment of African Americans, claiming that the Bible allowed such practices and demanded obedience from enslaved people, enslaved people found in the exact religious text a powerful source of hope, resilience, and resistance. If slaveholders had practiced Christianity properly and not condoned slavery as justified in the Bible, would the act of slavery have turned out differently? It seems we'll never find out.

In Judaism, slavery was viewed differently than in other religions. As mentioned in this article, A Hebrew could not become enslaved unless by order of the court or by giving himself voluntarily into bondage. A debtor who is unable to pay his debts may give himself to his creditor. (Lev 25:39-40)  But, if the enslaved person is a Hebrew, they must serve only six years and be freed in the seventh year. For men, it is cut and dry; if you cannot pay your debt, you can work it off. 

But, for women, it is a different ballpark. According to this article, the only way a woman can be sold into slavery is by her father. A father may sell his daughter into slavery, usually for household duties and eventful marriage. Enslaved women can be set free if their master’s sons deny them their rights.

    In Judaism, a Hebrew enslaved person has it much easier than any other enslaved individual. 

Prisoners of war could be and were taken into bondage, but it has been contended that no prisoners were ever taken into private slavery. And a thief who cannot make restitution is “sold for his theft.”

Although no prisoners of war were taken into private slavery, along with aliens, both groups were forced to serve in perpetuity. (Lev 25:44-46)  

In many places, the act of slavery is frowned upon, but in the Hebrew Bible, it is highly mentioned, and in some way, it is made to protect the enslaved people who were captured and taken into slavery. 
As stated in (Exod 21:26-7) a master who knocks out a slave’s eye or tooth must let him go free. So, while there is a negative stigma surrounding slavery, it seems as if the Hebrew bible is slightly encouraging the act of slavery. Hebrews also viewed slavery as a contract between people, so there is no negative outlook on slavery in Judaism.

    The religion of Islam has had a complicated relationship with slavery throughout its history as they are discussed in this book by Jonathan A.C Brown. In the early Islamic period, the Quran and Hadiths which are essential texts in Islam, including passages that were interpreted to allow slavery. This means that, at that time, owning slaves was a common practice, and it was accepted in society. However, it is essential to note that these texts also emphasize the humane treatment of enslaved people. They encourage believers to treat enslaved people well and highlight the importance of freeing them. In fact, freeing an enslaved person was often seen as a good deed and a way to atone for a certain sense. This act of liberation was considered an essential
of religious righteousness.

    As time passed and society evolved, so did the views on slavery within Islam. The values of human rights and dignity became more prominent, leading many to reconsider the acceptability of slavery. Today, most Muslim scholars and leaders strongly disapprove of slavery, arguing that it contradicts the core principles of justice and equality that Islam promotes. This change in perspective is significant and reflects a broader trend, as well as how religious teachings are interpreted in light of modern ethical standards.

    The historical context of these changes is crucial for understanding the complex relationship Islam has had with slavery over the centuries. Initially, like many other religions, Islam accepted slavery as a part of life. However, as society's views on human rights shifted, so did the interpretations of Islamic text. Many scholars began to argue that the fundamental teachings of Islam, which advocate for justice, compassion, and equality are incompatible institutions

slavery. This shift has led to a Greater emphasis on the dignity of all individuals, regardless of their status.

    It is also worth noting that different cultures in societies within the Islamic world would have interpreted these texts in various ways. In some regions, practices associated with slavery persisted longer than others, showcasing the diversity of thought within the Muslim Community. This variation further complicates the narrative surrounding Islam and slavery, as it shows the relationship is not uniform but somewhat influenced by local customs and societal norms.

    This book "Slavery and Islam" highlights the evolution of attitudes toward slavery, and Islam is part of a larger conversation about how religions adapt to changing moral landscapes. Just as Christianity and Judaism have experienced shifts in their teachings regarding slavery, Islam has also navigated these changes. This process of reevaluation is ongoing, and many modern Muslims are actively engaged in discussions about how to reconcile their faith with contemporary human rights standards.

The relationship between Islam and slavery is complex. It has evolved significantly over time. While early Islamic texts allowed slavery, they also emphasized the humane treatment of enslaved people and encouraged their emancipation. Today, the overwhelming consensus of Muslim leaders is that slavery is incompatible with the values of justice and equality that are central to Islam. 

    As society continues to advocate for human rights, the Islamic perspective on slavery has helped us reflect on a broader trend of religious interpretations evolving to align with modern ethical standards. This journey illustrates not only the historical context of slavery in Islam but also the ongoing commitment of many Muslims to uphold the principles of dignity and justice for all people.

    In the end, all three Religions have similarities, and each Religion has its way of handling slavery, and each Religion has processed slavery and used it in its own way. Christianity, Judaism, and Islam are great religions in the end that share a common ground in ending slavery later in the years. In the end, slavery was a system that each Religion got through, and the citizens who supported each religion worked together to put an end to slavery.

Written By: Alysha Brown, Maliyah Cox, and Morgan Rosser