Changes

====Abolitionism====

====Abolitionism====

Organizationally the Quaker movement opposed abolitionism because it was a political issue that was divisive. Howeverr, the rank-and-file membership comprised a large fraction of the abolitionist movement, and indeed was the single group most responsible for promoting antislavery and abolitionism in the 1770-1860 era. Sassi (2006) compares [[Anthony Benezet]]'s influential 1771 antislavery tract, ''Some Historical Account of Guinea,'' with the sources from which he gleaned his information about Africa and the slave trade, the narratives published by European travelers to West Africa. Benezet, a Philadelphia Quaker and humanitarian reformer, cited the travel literature in order to portray Africa as an abundant land of decent people. His purpose was refutation of the argument that the slave trade was a beneficial transfer of people from a land of barbarism and death to regions of civilization and Christianity. However, Benezet employed the travel narratives selectively, suppressing contradictory evidence as well as controversial material that could have been used to construct an alternative depiction of African humanity. Nonetheless, Benezet's research shaped the subsequent debate over the slave trade and slavery, as antislavery writers incorporated his depiction into their rhetorical arsenal and pro-slavery defenders searched for a rebuttal.<ref> Jonathan D. Sassi, "Africans in the Quaker Image: Anthony Benezet, African Travel Narratives, and Revolutionary-era Antislavery." ''Journal of Early Modern History'' 2006 10(1-2): 95-130. Issn: 1385-3783 Fulltext: [[Ebsco]]</ref>

Organizationally the Quaker movement opposed abolitionism because it was a political issue that was divisive. Howeverr, the rank-and-file membership comprised a large fraction of the abolitionist movement, and indeed was the single group most responsible for promoting antislavery and abolitionism in the 1770-1860 era. Sassi (2006) compares [[Anthony Benezet]]'s influential 1771 antislavery tract, ''Some Historical Account of Guinea,'' with the sources from which he gleaned his information about Africa and the [[slave trade]], the narratives published by European travelers to West Africa. Benezet, a Philadelphia Quaker and humanitarian reformer, cited the travel literature in order to portray Africa as an abundant land of decent people. His purpose was refutation of the argument that the slave trade was a beneficial transfer of people from a land of barbarism and death to regions of civilization and Christianity. However, Benezet employed the travel narratives selectively, suppressing contradictory evidence as well as controversial material that could have been used to construct an alternative depiction of African humanity. Nonetheless, Benezet's research shaped the subsequent debate over the slave trade and slavery, as antislavery writers incorporated his depiction into their rhetorical arsenal and pro-slavery defenders searched for a rebuttal.<ref> Jonathan D. Sassi, "Africans in the Quaker Image: Anthony Benezet, African Travel Narratives, and Revolutionary-era Antislavery." ''Journal of Early Modern History'' 2006 10(1-2): 95-130. Issn: 1385-3783 Fulltext: [[Ebsco]]</ref>

After officially adopting a policy of emancipation in 1775, New York Quakers attempted to aid their former black servants through education, employment, and donations as compensation for their slavery.  

After officially adopting a policy of emancipation in 1775, New York Quakers attempted to aid their former black servants through education, employment, and donations as compensation for their slavery.