World Anti-Slavery Convention

Engraving depicting the exterior of Exeter Hall, reproduced on a 1909 postcard.

Part of a series on
Slavery
Contemporary Child labour Child soldiers Conscription Debt Forced marriage Bride buying Wife selling Forced prostitution Human trafficking Peonage Penal labour Contemporary Africa 21st-century Islamism Sexual slavery Wage slavery
Historical Antiquity Ancient Rome Ancient Greece Ancillae Babylonia Slavery in the Muslim world Ottoman Empire Barbary slave trade Barbary corsairs The Barbary Coast Turkish Abductions Sexual slavery in Islam Harem Ma malakat aymanukum Circassian beauties Ottoman Imperial Harem Cariye Jarya Odalisque Qiyan Slavery in medieval Europe Byzantine Empire Kholop Serfs History In Russia Emancipation Thrall Atlantic slave trade Bristol Brazil Database Dutch Middle Passage Nantes New France Panyarring Plaçage Spanish Empire Slave Coast Thirteen colonies Topics and practice Conscription Ghilman Mamluk Devshirme Blackbirding Coolie Corvée labor Field slaves in the United States Treatment of slaves House slaves Saqaliba Slave market Slave raiding Child soldiers White slave trade Naval Galley slave Impressment Pirates Shanghaiing Slave ship
By country or region Sub-Saharan Africa Contemporary Africa Trans-Saharan slave trade Indian Ocean slave trade Angola Chad Ethiopia Mali Mauritania Niger Somalia South Africa Sudan Seychelles North and South America Americas indigenous U.S. Natives Aztec Brazil Lei Áurea Canada Caribbean Barbados Code Noir Cuba Haiti revolt Restavek Latin America (Encomienda) Puerto Rico Trinidad United States Field slaves female maps partus prison labor Slave codes Treatment of slaves interregional Human trafficking Virgin Islands East, Southeast, and South Asia Human trafficking in Southeast Asia Bhutan China Booi Aha Laogai penal system India Debt bondage Chukri System Japan comfort women Korea Kwalliso Yankee princess Vietnam Australia and Oceania Blackbirding Human trafficking in Australia Slave raiding in Easter Island Human trafficking in Papua New Guinea Blackbirding in Polynesia Europe and North Asia Sex trafficking in Europe Britain Denmark Dutch Republic Germany in World War II Malta Norway Poland Portugal Romania Russia Spain Sweden North Africa and West Asia Iran Libya Human trafficking in the Middle East Yemen
Religion Slavery and religion Bible Christianity Catholicism Mormonism Islam 21st century Mukataba Ma malakat aymanukum Judaism Bahá'í Faith
Opposition and resistance 1926 Slavery Convention Abolitionism U.K. U.S. Abolitionists Anti-Slavery International Blockade of Africa U.K. U.S. Colonization Liberia Sierra Leone Compensated emancipation Freedman manumission Freedom suit Slave Power Underground Railroad songs Slave rebellion Slave Trade Acts International law Third Servile War 13th Amendment to the United States Constitution Timeline of abolition of slavery and serfdom
Related Common law Indentured servitude Unfree labour Fugitive slaves laws Great Dismal Swamp maroons List of slaves owners Slave narrative films songs Slave name Slave catcher Slave patrol Slave Route Project breeding court cases Washington Jefferson Adams Lincoln 40 acres Freedmen's Bureau bit Emancipation Day

The Society for the Abolition of the Slave Trade (officially Society for Effecting the Abolition of the Slave Trade) was principally a Quaker society founded in 1787 by 12 men, nine of whom were Quakers and three Anglicans, one of whom was Thomas Clarkson. Thanks to their efforts, the international slave trade was abolished throughout the British Empire with the passing of the Slave Trade Act 1807. The Society for the Mitigation and Gradual Abolition of Slavery Throughout the British Dominions, in existence from 1823 to 1838, helped to bring about the Slavery Abolition Act 1833, advocated by William Wilberforce, which abolished slavery in the British Empire from August 1834, when some 800,000 people in the British empire became free.[5]

Similarly, in the 1830s many women and men in America acted on their religious convictions and moral outrage to become a part of the abolitionist movement. Many women in particular responded to William Lloyd Garrison's invitation to become involved in the American Anti-Slavery Society. They were heavily involved, attending meetings and writing petitions. Arthur Tappan and other conservative members of the society objected to women engaging in politics publicly.[6]

Given the perceived need for a society to campaign for anti-slavery worldwide, the British and Foreign Anti-Slavery Society (BFASS) was accordingly founded in 1839.[2] One of its first significant deeds was to organise the World Anti-Slavery Convention in 1840: "Our expectations, we confess, were high, and the reality did not disappoint them."[7] The preparations for this event had begun in 1839, when the Society circulated an advertisement inviting delegates to participate in the convention.[2] Over 200 of the official delegates were British. The next largest group was the Americans, with around 50 delegates. Only small numbers of delegates from other nations attended.[2]

Benjamin Robert Haydon painted The Anti-Slavery Society Convention, 1840, a year after the event[6] that today is in the National Portrait Gallery. This very large and detailed work shows Alexander as Treasurer of the new Society.[8] The painting portrays the 1840 meeting and was completed the next year.[1] The new society's mission was "The universal extinction of slavery and the slave trade and the protection of the rights and interests of the enfranchised population in the British possessions and of all persons captured as slaves."[8][9]

The circular message, distributed in 1839, provoked a controversial response from some American opponents of slavery. The Garrisonian faction supported the participation of women in the anti-slavery movement. They were opposed by the supporters of Arthur and Lewis Tappan. When the latter group sent a message to the BFASS opposing the inclusion of women, a second circular was issued in February 1840 which explicitly stated that the meeting was limited to "gentlemen".[2]

Despite the statement that women would not be admitted, many American and British female abolitionists, including Lucretia Mott, Elizabeth Cady Stanton, and Lady Byron, appeared at the World Anti-Slavery Convention in London. The American Anti-Slavery Society, the Garrisonian faction, made a point to include a woman, Lucretia Mott, and an African American, Charles Lenox Remond, in their delegation.[10] Both the Massachusetts and Pennsylvania Anti-Slavery Societies sent women members as their delegates.[10] Cady Stanton was not herself a delegate; she was in England on her honeymoon, accompanying her husband Henry Stanton, who was a delegate. (Notably, he was aligned with the American faction that opposed women's equality.)[10] Wendell Phillips proposed that female delegates should be admitted, and much of the first day of the convention was devoted to discussing whether they should be allowed to participate.[2] Published reports from the convention noted "The upper end and one side of the room were appropriated to ladies, of whom a considerable number were present, including several female abolitionist from the United States." The women were allowed to watch and listen from the spectators gallery but could not take part.[6]

In sympathy with the excluded women, the Americans William Garrison, Charles Lenox Remond, Nathaniel P. Rogers, and William Adams refused to take their seat as delegates as well, and joined the women in the spectator's gallery.

Lucretia Mott and Elizabeth Cady Stanton, who eight years later organized the Seneca Falls Convention, met at this convention.

The convention's organising committee had asked the Reverend Benjamin Godwin to prepare a paper on the ethics of slavery.[11] The convention unanimously accepted his paper, which condemned not just slavery but also the world's religious leaders and every community who had failed to condemn the practise. The convention resolved to write to every religious leader to share this view. The convention called on every religious communities to eject any supporters of slavery from their midst.[12]

George William Alexander reported on his visits in 1839, with James Whitehorn, to Sweden and the Netherlands to discuss the conditions of slaves in the Dutch colonies and in Suriname. In Suriname, he reported, there were over 100,000 slaves with an annual attrition rate of twenty per cent. The convention prepared open letters of protest to the respective sovereigns.[7]

Joseph Pease spoke and accused the British government of being complicit in the continuing existence of slavery in India.[13]

After leaving the convention on the first day, being denied full access to the proceedings, Lucretia Mott and Elizabeth Cady Stanton "walked home arm in arm, commenting on the incidents of the day, [and] we resolved to hold a convention as soon as we returned home, and form a society to advocate the rights of women." Eight years later they hosted the Seneca Falls Convention in Seneca Falls, New York.[9]

One hundred years later, the Women's Centennial Congress was held in America to celebrate the progress that women had made since they were prevented from speaking at this conference.

The official list of delegates has 493 names.[14]

• Kennon, D. R. (1984). "'An apple of discord': The woman question at the world's anti‐slavery convention of 1840". Slavery & Abolition. 5 (3): 244–266. doi:10.1080/01440398408574876.

• Media related to The Anti-Slavery Society Convention, 1840 at Wikimedia Commons