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JOSEPH STURGE
“NARRATIVE HISTORY” AMOUNTS TO FABULATION,
THE REAL STUFF BEING MERE CHRONOLOGY
“Stack of the Artist of Kouroo” Project Friend Joseph Sturge
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FRIEND JOSEPH STURGE JOSEPH STURGE
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1793
August 2, Friday: Joseph Sturge was born in Elberton, in Gloucestershire in England.
In the middle of the night former Queen Marie Antoinette was separated from her son in the tower of the
Temple and taken to the Conciergerie.
The French government issued a decree calling for the closing of any theater showing royalist works. Theaters
were going to be required to show works “by and for the people.”
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1836
In this year and the next, Friend Joseph Sturge, a prosperous Quaker grain dealer of Birmingham, England,
would be visiting the West Indies to learn the effects of the statute of Aug. 28, 1833, that had de jure
emancipated the slaves of the British colonies but had substituted an easily abused “apprenticeship” system.
“EMANCIPATION IN THE ... INDIES....”: The recent testimonies of Sturge, of
Thome and Kimball, of Gurney, of Philippo, are very explicit on
this point, the capacity and the success of the colored and the
black population in employments of skill, of profit, and of trust;
and, best of all, is the testimony to their moderation.
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1837
Back from his investigative trip to the West Indies, Friend Joseph Sturge published his evidence of continued
ill treatment of blacks, as “apprentices” rather than “slaves,” and testified on the subject before the House of
Commons.
SLAVERY
RACE POLITICS
NOBODY COULD GUESS WHAT WOULD HAPPEN NEXT
Friend Joseph Sturge “Stack of the Artist of Kouroo” Project
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1838
May 23, Wednesday: The Cherokee Nation roundup began while the Southeast was suffering its worst drought on
record. Tsali would escape from this roundup and return to North Carolina.
TRAIL OF TEARS
Full abolition for the British West Indies was enacted. Friend Joseph Sturge would begin to work through the
British and Foreign Anti-Slavery Society for worldwide abolition of human slavery.
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1839
Anonymous publication of Elizur Wright, Junior’s small volume LA FONTAINE; A PRESENT FOR THE YOUNG.
In this year in which in England Friend Joseph Sturge was founding the British and Foreign Anti-Slavery
Society and in which in America John A. Collins was becoming general agent for the Massachusetts Anti-
Slavery Society, for some reason abolitionism simply was not prospering. Those whites who had an economic
investment in or social interest in or libidinal involvement in human enslavement were proving to be quite
immune to, merely hardened and angered by, all the relentless propaganda. The initial idea, that first the
abolitionists would convince the institutions of the North to be righteous, and then the North would bring
righteous pressure on the South, had proved in application to be utterly disconnected from the reality of our
condition. For instance, in eight years of agitation not a single one of the white religious denominations had
separated into a northern sect opposed to human enslavement and a southern sect in favor of human
enslavement, despite the standoff between their northern white congregations and their southern white
congregations over this issue. Although there had been a few anti-enslavement advocates positioned in the US
House of Representatives, there had also been enacted a very specific gag rule to silence them on this one
central topic. The ideological and emotional commitment of a number of leaders in the struggle against
practices of human enslavement, however, the ones whom I am here terming “pragmatics,” was that American
democracy was basically sound, and that the flaws in American character that had led to this enslavement
situation were minor and isolated flaws. A few agreements, a few insights, a few changes in the rules, and the
institutions supporting the practice of human enslavement would crumble. There was no need to tamper with
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anyone’s soul. Examples of this attitude were:
• Elizur Wright, Jr.
• Henry Brewster Stanton
• James Gillespie Birney (who wanted to establish a third political party, the “Liberty” party,
which would be antislavery, and compete directly in the political process, making deals and
peddling influence like the Republicans/Democrats of that era)
In this year Gerrit Smith condemned his denomination, Presbyterianism, for its failure to denounce slavery,
yet when it was proposed to him that young black men be trained in Canada and Mexico and sent into the slave
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states to lead revolts, he rejected that plan.
SERVILE INSURRECTION
Then there were the Garrisonians. The struggle between the two abolitionist psychologies, like the struggle
between the Orthodox or Evangelical Quakers and the Hicksites, was a struggle that can readily be described
in terms of a binary split over a single issue. Previous analyzers of the split have attempted to conceive of a
binary split between the abolitionists who wanted to mix anti-slavery with the “confounded woman question”
and those who wanted to keep such issues in separate compartments, and have not been able to make a case
for that analysis, or have attempted to conceive of a binary split between the abolitionists who embraced the
principle of non-resistance to evil and those who regarded this principle as the pinnacle of wickedness, and
have not been able to make a case for that analysis. Some have suggested that the split was not binary, that the
struggle was between those abolitionists who wanted to be understood as “pragmatics,” and those abolitionists
who wanted to be understood as “strugglers” and as “Come-outers.”
COME-OUTISM
These are not the analyses that I favor. In this “Kouroo” contexture, you will find, the analysis that I have
favored is that of a binary split between, on the one hand, the abolitionists who wanted a future of racial
integration, “amalgamation” as it was then called, in which all God’s children could live together on God’s
holy mountain (these people known as “Hicksites,” a type case of this being Friend Lucretia Mott), and, on the
other hand, the abolitionists who wanted a future of apartheid, of racial segregation, of Jim Crow, in which we
were equal, more or less, but existed separately (these people known as “Quietist Friends,” and as “Orthodox
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Friends,” and as “Evangelical Friends,” a type case of this being Friend Moses Brown).
Friend Joseph Sturge proposed the calling of a world’s anti-slavery convention, and his proposal was promptly
seconded by the American Anti-Slavery Society.
The call was addressed to “friends of the slave of every nation and of every clime,” and Friend John Greenleaf
Whittier would write:
THE WORLD’S CONVENTION
OF THE
FRIENDS OF EMANCIPATION,
HELD IN LONDON
IN 1840.
YES, let them gather! Summon forth
The pledged philanthropy of Earth.
From every land, whose hills have heard
The bugle blast of Freedom waking;
Or shrieking of her symbol-bird
From out his cloudy eyrie breaking:
Where Justice hath one worshipper,
Or truth one altar built to her;
Where’er a human eye is weeping
O’er wrongs which Earth’s sad children know;
Where’er a single heart is keeping
Its prayerful watch with human woe:
Thence let them come, and greet each other,
And know in each a friend and brother!
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Yes, let them come! from each green vale
Where England’s old baronial halls
Still bear upon their storied walls
The grim crusader’s rusted mail,
Battered by Paynim spear and brand
On Malta’s rock or Syria’s sand.!
And mouldering pennon-staves once set
Within the soil of Palestine,
By Jordan and Gennesaret;
Or, borne with England’s battle line,
O’er Acre’s shattered turrets stooping,
Or, midst the camp their banners drooping,
With dews from hallowed Hermon wet,
A holier summons now is given
Than that gray hermit’s voice of old,
Which unto all the winds of heaven
The banners of the Cross unrolled!
Not for the long-deserted shrine;
Not for the dull unconscious sod,
Which tells not by one lingering sign
That there the hope of Israel trod;
But for that truth, for which alone
In pilgrim eyes are sanctified
The garden moss, the mountain stone,
Whereon His holy sandals pressed, —
The fountain which His lip hath blessed, —
Whate’er hath touched His garment’s hem
At Bethany or Bethlehem,
Or Jordan’s river-side.
For Freedom in the name of Him
Who came to raise Earth’s drooping poor,
To break the chain from every limb,
The bolt from every prison door!
For these, o’er all the earth hath passed
An ever-deepening trumpet blast,
As if an angel’s breath had lent
Its vigor to the instrument.
And Wales, from Snowrich’s mountain wall,
Shall startle at that thrilling call,
As if she heard her bards again;
And Erin’s “harp on Tara’s wall”
Give out its ancient strain,
Mirthful and sweet, yet sad withal, —
The melody which Erin loves,
When o’er that harp, ’mid bursts of gladness
And slogan cries and lyke-wake sadness,
The hand of her O’Connell moves!
Scotland, from lake and tarn and rill,
And mountain hold, and heathery hill,
Shall catch and echo back the note,
As if she heard upon the air
Once more her Cameronian’s prayer.
And song of Freedom float.
And cheering echoes shall reply
From each remote dependency,
Where Britain’s mighty sway is known,
In tropic sea or frozen zone;
Where’er her sunset flag is furling,
Or morning gun-fire’s smoke is curling;
From Indian Bengal’s groves of palm
