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In 1816 Virginia Quaker merchant William Hartshorne made the radical proposal that Virginia Quakers join their brethren outside the South in not participating in a slave-based economy, and not grow, buy or sell tobacco, cotton and sugar, nor sell to plantations. The merchants of the South simply could not disentangle themselves from slavery, forcing many to compromise their religious principles in order to remain economically viable, and others (especially in North Carolina) to migrate to Indiana.<ref> A. Glenn Crothers, "Quaker Merchants and Slavery in Early National Alexandria, Virginia: the Ordeal of William Hartshorne." ''Journal of the Early Republic'' 2005 25(1): 47-77. Issn: 0275-1275 Fulltext: in [[Project Muse]]</ref>

In 1816 Virginia Quaker merchant William Hartshorne made the radical proposal that Virginia Quakers join their brethren outside the South in not participating in a slave-based economy, and not grow, buy or sell tobacco, cotton and sugar, nor sell to plantations. The merchants of the South simply could not disentangle themselves from slavery, forcing many to compromise their religious principles in order to remain economically viable, and others (especially in North Carolina) to migrate to Indiana.<ref> A. Glenn Crothers, "Quaker Merchants and Slavery in Early National Alexandria, Virginia: the Ordeal of William Hartshorne." ''Journal of the Early Republic'' 2005 25(1): 47-77. Issn: 0275-1275 Fulltext: in [[Project Muse]]</ref>

Individual Midwestern Quakers were often devoted to abolitionism. The Indiana Yearly Meeting set up a Committee on the Concerns of the People of Color ("African Committee"). Both Orthodox and Hicksite had radically abolitionist splinter groups - the Indiana Yearly Meeting of Anti-Slavery Friends and Congregational, or Progressive, Friends. Midwestern Quakers were influential in providing education for black children, helping runaway slaves and freedmen who had freed themselves from kidnappers, and providing relief to the poor.<ref> Thomas D. Hamm et al. "'A Great and Good People': Midwestern Quakers and the Struggle Against Slavery." ''Indiana Magazine of History'' 2004 100(1): 3-25. Issn: 0019-6673 Fulltext: in [[History Cooperative]] and [[Ebsco]]</ref>

Individual Midwestern Quakers were often devoted to abolitionism. The Indiana Yearly Meeting set up a Committee on the Concerns of the People of Color ("African Committee"). Both Orthodox and [[Elias Hicks|Hicksite]] had radically abolitionist splinter groups - the Indiana Yearly Meeting of Anti-Slavery Friends and Congregational, or Progressive, Friends. Midwestern Quakers were influential in providing education for black children, helping runaway slaves and freedmen who had freed themselves from kidnappers, and providing relief to the poor.<ref> Thomas D. Hamm et al. "'A Great and Good People': Midwestern Quakers and the Struggle Against Slavery." ''Indiana Magazine of History'' 2004 100(1): 3-25. Issn: 0019-6673 Fulltext: in [[History Cooperative]] and [[Ebsco]]</ref>

Although many Quakers became active abolitionists, most leaders feared that social activism would destroy their religious society, and therefore abolitionism, even as they made clear their opposition to slavery. In response, some abolitionists established "comeouter" churches dedicated to advancing the principle of [[immediatism]], seeking to align churches with the American Anti-Slavery Society's agenda of racial equality. Other reform groups known as Progressive Friends advocated for women's rights. Both Anti-Slavery Friends and Progressive Friends engaged in civil disobedience. The contrast between the Society of Friends and the splinter groups demonstrates how republican religion was tied to social and political stability.<ref> Ryan Jordan, "Quakers, 'Comeouters,' and the Meaning of Abolitionism in the Antebellum Free States." ''Journal of the Early Republic'' 2004 24(4): 587-608. Issn: 0275-1275 Fulltext: [[Ebsco ]]</ref>

Although many Quakers became active abolitionists, most leaders feared that social activism would destroy their religious society, and therefore abolitionism, even as they made clear their opposition to slavery. In response, some abolitionists established "comeouter" churches dedicated to advancing the principle of [[immediatism]], seeking to align churches with the American Anti-Slavery Society's agenda of racial equality. Other reform groups known as Progressive Friends advocated for women's rights. Both Anti-Slavery Friends and Progressive Friends engaged in civil disobedience. The contrast between the Society of Friends and the splinter groups demonstrates how republican religion was tied to social and political stability.<ref> Ryan Jordan, "Quakers, 'Comeouters,' and the Meaning of Abolitionism in the Antebellum Free States." ''Journal of the Early Republic'' 2004 24(4): 587-608. Issn: 0275-1275 Fulltext: [[Ebsco ]]</ref>