It is easy to want to set someone free from bondage, but it is not easy to ask them to adjust their lifestyles so rapidly. I may not agree with the treatment, but freeing the enslaved withou

It is easy to want to set someone free from bondage, but it is not easy to ask them to adjust their lifestyles so rapidly. I may not agree with the treatment, but freeing the enslaved without a plan could cause trouble in many different ways. African Americans do not currently “fit” into our society as they currently stand. It is going to take time to teach them how to live in a matter as such as we do. They are seen as the opposite of the common colonizer, degraded and ignorant.
With that being said, it is not going to be easy to persuade our fellow colonizers to simply allow the African Americans to live amongst us. Some colonizers could fear a potential uprise, in an attempt for revenge, such as the stories that were told from the southern islands. Which would do nothing but cause more chaos and have a negative impact on the free African Americans.
If we gradually abolish slavery, we could expand on an organization from up north that I heard of called, “Pennsylvania Society for Promoting the Abolition of Slavery and for the Relief of Free Negroes Unlawfully Held in Bondage” or PAS (Polgar, 2011). This organization not only teaches African Americans literature but helps them with economic assistance and stands a legal representation on their behalf. With the unknown number of African Americans that are be held illegally, I do not be believe we have appropriate number of resources to support so many freed slaves.
Immediate abolishment could be argued as a better solution, but how would one govern a mass amount of people so quickly and efficiently? I would much rather set everyone free, but without a supporting system, we would be essentially sending them to chance their life without any help. African Americans are unanimously the least favorite within these lands and they deserve more than a pat on the back and to be told to get out of here.
RESPONSE PLEASE.
Good people, my name is Levi Coffin. I was born in 1798 in North Carolina and raised as a quaker. I am a farmer and businessman, but above all, I am an abolitionist. I established the Indiana State Anti-Slavery Society and am a member of the Society of Friends. As many of you might know, I have never kept my participation in abolitionist efforts or the Underground Railroad a secret (Ingrassia, 2007). So I have come to speak to you to discuss my stance on the haste of emancipation. If we are to call ourselves abolitionists, to neglect our responsibility for the civility and comfort of those who do not yield the same to their fellow men, then we are not abolitionists. At this stage, we would be apologists, mediators, and polemicists, but we would not be abolitionists. To be what we claim to be, we must be unwavering in our efforts to accomplish what we intend to accomplish. I share many views with fellow abolitionist William Llyod Garrison who also desired immediate emancipation, though admittedly, I am not so outspoken. So I wish to read to you an excerpt from his first Liberator Editorial stating, “I am aware that many objects to the severity of my language; but is there not cause for severity? I will be as harsh as truth, and as uncompromising as justice.” (Alfonso, 2020). As Quakers, when the time came for us to take a stance on the position of slavery, we did not hesitate either. I would say we make fine examples of how immediate emancipation can work. We prohibited the owning of slaves within our communities, and our pressure to amend existing gradual emancipation laws kept innocent African families from becoming separated under idle eyes. Was not this moment in time proof enough that gradual emancipation to minds who resist the loss of the enslaved is simply business as usual (Public Broadcasting Service, n.d.)? Is it rational to allow children to be separated from loved ones, and to allow the cruel practice of lashing or death to continue for the sake of preventing economic unrest for those who carry out these acts? Should we allow such negotiations for people who chased down and beat fellow abolitionist Frederick Douglass for merely speaking on the freedom of the enslaved (A&E Networks Television, 2021)? To add to the enslaved grievances, The American Colonization Society proclaims assistance to Africans by returning them to the lives they would have lived. But no free man would live several years to remain at the bottom of wealth without the interference of others. To return them would not correct such an injustice. And where would these slaveholders be without the presence of the enslaved? Surely not as wealthy as they stand now. So why should we worry about the compensation of thieves and their stolen wealth? How ungodly to say you must depart from these lands, for I can not and will not learn to live alongside you in humanity and dignity. What right have we to drag people here by the chain, use them for our means, and discard them when evil men become filled with fear (Huddle, 2007)? You can not meet an ideology of death and dehumanization with consideration. Do these men not use the interpretations of their holy doctrines to sanctify their positions? If god himself can not weigh on their consciences, why say you that negotiation of time or compensation could? These slaveholders do not desire emancipation quickly nor slowly. Bending to their attempts at obstruction only advances the cause of slavery, not emancipation. If we are to be people of our word, we must not act as those who speak while turning their eyes aside so that they may feel morally superior another day. We must act with humanity and righteousness and emancipate these that have so long deserved their freedoms, not later, but now.
RESPONSE PLEASE

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