Humanities › History & Culture Philosophies of the North American 19-Century Anti-Enslavement Activist Movement Share Flipboard Email Print Chicago History Museum / Getty Images History & Culture African American History The Institution of Slavery & Abolition The Black Freedom Struggle Major Figures and Events Important Figures Civil Rights Segregation and Jim Crow American History African History Ancient History and Culture Asian History European History Genealogy Inventions Latin American History Medieval & Renaissance History Military History The 20th Century Women's History View More By Femi Lewis African American History Expert M.S.Ed, Secondary Education, St. John's University M.F.A., Creative Writing, City College of New York B.A., English, City College of New York Femi Lewis is a writer and educator who specializes in African American history topics, including enslavement, activism, and the Harlem Renaissance. our editorial process Femi Lewis Updated October 31, 2020 As the enslavement of Black Americans became a preferred aspect of the United States' society, people began questioning the morality of bondage. Throughout the 18th and 19th centuries, the North American anti-enslavement movement grew, first through the religious teachings of the Quakers and later, through anti-enslavement organizations. Historian Herbert Aptheker argues that there are three major philosophies of the North American 19-century Black activist movement: moral suasion; moral suasion followed by political action, and finally, resistance through physical action. While North American 19-century anti-enslavement activists such as William Lloyd Garrison were lifelong believers in moral suasion, others such as Frederick Douglass shifted their thinking to include all three philosophies. Moral Suasion Many North American 19-century Black activists believed in the pacifist approach to ending the enslavement of human beings. North American 19-century anti-enslavement activists such as William Wells Brown and William Lloyd Garrison believed that people would be willing to change their acceptance of the enslavement of human beings if they could see the morality of enslaved people. To that end, North American 19-century anti-enslavement activists believing in moral suasion published narratives by enslaved people, such as Harriet Jacobs' Incidents in the Life of a Slave Girl and newspapers such as The North Star and The Liberator. Speakers such as Maria Stewart spoke on lecture circuits to groups throughout the North and Europe to throngs of people trying to persuade them to understand the horrors of slavery. Moral Suasion and Political Action Towards the end of the 1830s, many North American 19-century anti-enslavement activists were moving away from the philosophy of moral suasion. Throughout the 1840s, local, state and national meetings of the National Negro Conventions centered around the burning question: how can Black Americans use both moral suasion and the political system to bring an end to the enslavement of human beings. At the same time, the Liberty Party was building steam. The Liberty Party was established in 1839 by a group of North American 19-century anti-enslavement activists that believed wanted to pursue the emancipation of enslaved people via the political process. Although the political party was not popular among voters, the purpose of the Liberty Party was to underscore the importance of ending enslavement in the United States. Although Black Americans were not able to participate in the electoral process, Frederick Douglass was also a firm believer that moral suasion should be followed by political action, arguing "the complete abolition of slavery needed to rely on political forces within the Union, and the activities of abolishing slavery, therefore, should be within the Constitution." As a result, Douglass worked first with the Liberty and Free-Soil parties. Later, he turned his efforts to the Republican Party by writing editorials that would persuade its members to think about the emancipation of enslaved people. Resistance Through Physical Action For some anti-enslavement, moral suasion and political action were not enough. For those who desired immediate emancipation, resistance through physical activity was the most effective form of activism. Harriet Tubman was one of the greatest examples of resistance through physical action. After securing her own freedom, Tubman traveled throughout southern states an estimated 19 times between 1851 and 1860. For enslaved Black Americans, the rebellion was considered for some of the only means of emancipation. Men such as Gabriel Prosser and Nat Turner planned insurrections in their attempt to find freedom. While Prosser's Rebellion was unsuccessful, it caused southern enslavers to create new laws to keep Black Americans enslaved. Turner's Rebellion, on the other hand, reached some level of success-, before being the rebellion ended more than 50 White people were killed in Virginia. Anti-enslavement activist John Brown planned the Harper's Ferry Raid in Virginia. Although Brown was not successful and he was hung, his legacy as an activist who would fight for the rights of Black Americans made him revered in Black American communities. Yet historian James Horton argues that although these insurrections were often halted, it instilled great fear in southern enslavers. According to Horton, the John Brown Raid was "a critical moment which signals the inevitability of war, of hostility between these two sections over the institution of slavery."