Sherwood Callaway<\/p>\n
Blog Post 6<\/p>\n
In chapter 13, Wilentz writes:<\/p>\n
\u201cAbolitionism represented a new kind of American political community. Its activists, at great personal risk, defied widely and deeply held social conventions. This community set itself apart from sinful complicity with slavery and racism and created a new humane model of equality, freedom, and love.\u201d<\/p>\n
To synthesize and summarize his argument, within American society, the abolitionist movement sought unprecedented goals and held unprecedented values. But though the idea of ending the institution of slavery may have been radical and new (which it wasn’t), the movement itself was founded on principles that were both well recognized and well liked\u2014which contributed to the movement\u2019s widespread popularity.<\/p>\n
For example, Wilentz mentions that abolitionism appealed to the \u201crevival-soaked areas that defied greater New England.\u201d This is because revivalism and abolitionism both emphasized similar values\u2014individualism and progressivism. Revivalists encouraged a personal relationship with God, unlike traditional forms of Christianity. Both men and women, whether free or enslaved, were accepted as converts and allowed to profess their new faith. Subsequently, revivalists often came from the margins of society\u2014the frontier, for example, or poverty, or slavery. Revivalism also represented a departure from ceremonial traditions; churches, priests and sacraments were no longer necessary for worship. Revivalists would have been excited about furthering the causes of individualism and progressivism through the abolitionist movement, which proposed to liberate slaves from oppression and end a tradition that primarily benefited the white landed elite.<\/p>\n
The first great awakening, which saw the initial emergence of revivalism in British America, was during the 1730s and 40s. The second enveloped this period of abolitionism, running from the 1800s to the 1840s. It is no coincidence that these periods coincide; rather, because they held similar values, they energized one another. Revivalism during the 18th century laid the foundations for Abolitionism; revivalism during the 19th century\u00a0popularized it.<\/p>\n
But the goals and values of the abolitionist movement cannot only<\/i> be tied to those of revivalism. Consider also, the spirit of 1776. Wilentz says abolitionism favored \u201cequality, freedom, and love.\u201d I cannot account for the latter of these, but I can certainly account for the former two. The notion of \u201cequality\u201d featured heavily in pre-revolution dialogue, as American-born Britons sought the same rights and representation as those across the pond. Of course, these sentiments did not stretch to the margins of society, as they did during abolitionism, but the language of equality was very much present. \u201cFreedom\u201d, also, was obviously associated with the spirit of 1776\u2014personal freedoms such as the right to expand along the frontier, and the right to refuse quarter to visitors, for example.<\/p>\n
Wilentz argues that abolitionism was a wholly new phenomenon in the United States. But rather, it seems as if the US would have been a hotbed <\/i>for such a movement.<\/p>\n","protected":false},"excerpt":{"rendered":"
Sherwood Callaway Blog Post 6 In chapter 13, Wilentz writes: \u201cAbolitionism represented a new kind of American political community. Its activists, at great personal risk, defied widely and deeply held social conventions. This community set itself apart from sinful complicity with slavery and racism and created a new humane model of equality, freedom, and love.\u201d … <\/p>\n