![\"\"](\"https:\/\/oldsite.coloredconventions.org\/harper\/wp-content\/uploads\/sites\/47\/2024\/01\/Edmonia-Highgate-South-Western.png\")
“ONE OF MRS. ANTHONY’S PETS.\u2014Brick Pomeroy’s Democrat reports a meeting of women in New York, who advocated woman’s rights, mentions Miss Susan Anthony as reporting to them her old acquaintance of many of the citizens of New Orleans: Miss Edmonia Highgate, a nice looking octoroon, who brought her colored servant with her, declared that in Mississippi, where she had been teaching those of her own and her sister’s, the white and black women wanted equal rights in the State with the being mix in every thing – that they would mix in society and be at large enough to live in colored men or any other men. Miss Edmonia declares herself to be a branch of Miss Susan’s tree. Says Susan’s arms encircled her infant form; that Susan’s ideas was in her brain.” Like Harper, Edmonia Goodelle Highgate spoke at the 1864 Syracuse Convention. She took the podium on the second day of the Convention when Frederick Douglass introduced her by declaring “you have your Anna Dickinsons; and we have ours. We wish to meet you at every point.\u201d[1] In this comparison, Douglass equates Highgate with the first woman to address Congress about political issues. Indeed, Highgate had appeared before Congress and President Lincoln just months before in January of 1964. At the height of her career and\u00a0 well-respected by the press, Dickinson enjoyed a reputation for her impassioned commitment to abolition and justice when she was just in her teens. Like Highgate, Dickinson enjoyed a reputation for her impassioned commitment to abolition and justice when she was just in her teens. Still, the comparison to this well-known white orator paradoxically positions Highgate in Dickinson’s shadow. The Proceedings record \u201cthe President introduced Miss Edmonia Highgate, an accomplished young lady of Syracuse. Miss Highgate urged the Convention to trust in God and press on, and not abate one jot or tittle until the glorious day of jubilee shall come.\u201d[2] Following this description, the Proceedings cover male delegates such as John Mercer Langston in greater detail and length; she doesn’t make another appearance in the convention minutes. Although Robert Hamilton, a delegate and editor, published \u201cAn Interesting Pamphlet\u201d in the Liberator <\/em>December 23, 1864 summarizing the Convention, he also fails to mention either Harper’s or Highgate\u2019s speech. [3] Yet, as with Harper, we can investigate other ways the press reveals glimpses of Highgate’s activism. Additionally, looking to Highgate\u2019s biography may provide a better sense of her overall career and connection to the Conventions. [4]<\/p>\n Born in 1844 to Charles and Hannah Francis Highgate, Edmonia Highgate was the first known Black person to graduate from Syracuse High School with honors in 1861. Highgate received a teaching certificate through the Syracuse Board of Education where she migrated South to teach through the American Missionary Association (AMA) where she organized the Louisiana Educational Relief Association for Black children.[4]\u00a0 Highgate wrote for the Christian Recorder <\/i>as well as the American Freedman<\/i>. Despite her passion for teaching, Highgate became emotionally and physically drained from the teaching conditions in the South. In a letter to George Whipple on June 1, 1864, Highgate expressed \u201cso many of my people who have spent most of manhood\u2019s and womanhood\u2019s freshness in slavery\u201d that have caused \u201cpeculiar crushing emotions which, at first, check even my utterance.\u201d[5] Highgate also experienced trauma through the 1866 New Orleans Massacre as well assisting Southern Black soldiers and white hostility.[6] The 1866 New Orleans Massacre took place on July 30 as a result of white Democrats and police attacking Black Republicans at the Mechanics Institute. Black Republicans gathered in this space during the Louisiana Constitutional Convention to discuss and denounce the newly passed Black Codes and exclusion of voting rights for Black men. The massacre left over 150 people killed, with 34 of those killed being Black.[7] Highgate wrote a letter to that was published in the 18 August 1866 Recorder <\/em>titled “New Orleans Correspondence” where she described how the massacre influenced her decision to leave.[8] Though it’s rarely taught or cited, Highgate also published a serialized novel in May of 1865, Congojoco<\/i>, in the Christian Recorder<\/i>.[9] Unfortunately, Highgate had an early and untimely death in 1870. We see through obituary statements and letter from family members in the New Orleans Republican<\/em>\u00a0that Highgate was highly valued as a teacher and orator of her time.<\/p>\n Read some of Edmonia Highgate’s contributions to the\u00a0The Christian Recorder\u00a0<\/em>below:<\/strong><\/p>\n [\/et_pb_text][et_pb_tabs _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}”][et_pb_tab title=”%22Truth%22″ _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}”] Highgate, Edmonia G. “Truth.” The Christian Recorder<\/em>, 1 April 1865. Accessible Archives.<\/em><\/p><\/div><\/p>\n For the Christian Recorder.<\/p>\n TRUTH.<\/p>\n BY E. GOODELLE SMITH.<\/p>\n “There is a species of cactus, from whose outer bark, if torn by an ignorant person, there exudes a poisonous liquid; but the nations who know the plant, strike to cure, and there find a sweet and refreshing juice, that renews life.” So wrote one of the most highly gifted beings that ever existed, namely, Margaret Fuller Ossoli.<\/p>\n Deep in the inner heart of heart-nature holds her secrets of the true. In the lowest and strongest stratum of their foundation nations, if they are to stand the inevitable test, sustain the germ of justice. Truth is the core, the heart, the summit, and the foundation. Those who seek for it must throw the plummet with a steady, strong hand, into the middle of the stream depth. It is the keystone of the arch of the eternal. It had no creation; for it is of God. It may lie latent in the soul of a people or individual, but it cannot die. Although nothing can be added to it, yet development makes it more apparent, \u2014a bright discover for the eyes of its lovers. It has many names. We call it justice\u2014fidelity \u2014sincerity. Solomon says, “The lip of truth is eternal.” David hath it, “Truth shall spring out of the earth.” Christ said of God, “Thy Word is truth.”<\/p>\n Many latter-day saints seek for it, and in so doing commit errors and announce strange theories as being immutable, but they are the ignorant persons who cause the plant “to exude a poisonous liquid.” The pith of every motive should be truth. It may have been Sister Simplicity’s when she, on her knees, in the midst of her devotions, told Jared that “Jean Palpeus was not there nor had she seen him.” She perhaps spoke from the purity of her being doubly refined in the high spiritual sense, meaning that the inner soul mystery labelled in the upper Beyond, Jean Palpeus, neither she nor any other mortal had seen. This she could religiously utter on her knees. Not that we would defend every maiden who, from an excess of amiable impulse, would be guilty of all sorts of misrepresentations, rather than wound her friends with the truth. But if mortals are not able to receive it in its boldness, let them be prepared by successive shocks, till they shall utter, amid their groans, “I can bear it!”<\/p>\n<\/div>\n<\/div>\n<\/div>\n Whole nations have endeavored to keep back and disguise thee, O Eternal! till God, in His ?? punishment, brought purple tides from the sides of the first born throughout the land. Human beings of the highest culture have made a life-time effort of losing sight of truth. But no description in the Apocalypse can adequately picture their inner bill for this crime,\u2014 “That our sons may be as plants grown up in their youth; that our daughters may be as corner stones, polished after the similitude of a palace,” pray many parents. But do they, from the earliest nursery amusement, cause their children to accept the soul of the true? Do they not rather bring into their young minds rhyming delusions? In our schools where men are being fitted to be God’s interpreters to their less favored fellow creatures, are taught dogmas that bear not the light of investigation, which, were their parallels offered in the hall of science, would be proved an absurdity. In mathematics verily would they get the brand, “Reductio ad absurdum.”<\/p>\n Nature, all nature, proclaims truth. Her beautiful symbolic forms teach it. Notice with me the doctrine in her consecutive whirls of stars, that are loop-holes in the floor of the Eternal; in those same circles in the hyern of the tree trunks; in the corollo; in the arrangement of leaves on the stem and in the leaf-bed; in the wavelets in the stream; in the strata of the various incrustations of the earth; in every stone; in the drops that descend to fertilize the earth; in the formation of the human eye; in magnetism and electricity, and none the less so in the most delicate circlets in the abdominal bud just at a time when the human verges nearest the Divine Creator.<\/p>\n What, we ask, do these whirls and circles teach? These are but symbols of the affectionately clasped arms that speak of love. Nature is too true to do otherwise than repeatedly proclaim the grandest of her laws. Need we recount the names of the martyrs who died kissing the cross for truth? Victor Hugo emblazons on his pages the name of a nun who was tortured to death, rather than say she was born at Syracuse when another place recorded her nativity. Carlyle, in his History of Frederick the Great, tells us of Sophia Charlotte, the grandmother of that great monarch of Prussia, who so skilfully pointed out the sophisms in the primitive fathers and the (Ecumenical) Councils, and St. Jerome’s fooleries. In the beginning of the seventeenth century she was a grand and firm champion for truth, and, in science, made even some of Leibnitz’ theories as clear as day. We have humbler men and women who combat error and seek to make truth’s establishment more apparent. Every one who is forming their character, and aiding others in the formation of theirs, should worship truth. Sacrifice every thing to truth. Seldom, if ever, accept expediency in its place, or consent to evade it, even for an instant, for the sake of effect. After all, the real is enveloped in our own souls. All outside is reflected or shadowed. We can always strike sail for truth and make a reflection that is, or will, ultimately, be bright. All else will be swallowed up in the immensity of eternity; but truth has an individuality which is changeless.<\/p>\n Any defect in human character can more easily be pardoned than a lack of truth. Therefore, upon all those that preach we pray that such illumination may come, that they may see her as she is, and give to the people no dogmas that have only the merit of being old, and to hungry souls are as stones. Preach only what nature proves, rather than give to the masses the false. Ye, whose lives should and inevitably do teach, be true to your manhood’s ideal of the highest, purest standard\u2014even Jesus Christ. Assimilate toward the perfection to which He invited you when he said, “Be ye perfect even as your Father in heaven is perfect.” Women, be true to your most delicate conception of your mission even if you become a Heloise! Though all the world be false, yet is not the duty of each one to be true to the least diminished. Personal truth would save this nation, and the world.<\/p>\n<\/div>\n<\/div>\n<\/div>\n <\/p>\n<\/div>\n<\/div>\n<\/div>\n [\/et_pb_tab][et_pb_tab title=”%22Waiting for the Cars%22″ _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}”] Highgate, Edmonia G. “Waiting for the Cars.” The Christian Recorder, 25 February 1865. Accessible Archives.<\/p><\/div><\/p>\n WAITING FOR THE CARS. BY E. GOODELLE H—.<\/p>\n After spending nearly three days in a railroad depot, waiting for trains that were but fifteen miles distant, but which were blocked up in a snow-drift twelve feet perpendicular, I have concluded to send you a brief sketch of my meditations and thoughts. Nothing, however, of a la Gail Hamilton or Fanny Fern.<\/p>\n The dignity of existing in the present has been uppermost in my mind for a long time. The moral grandeur of having a heartache as one’s companion through life, because of the sacrifices we are daily making for freedom’s cause, and the sublime privilege of sounding one’s soul depths by laying our all upon the national altar, and, also, of forgetting self, losing personal identity, and becoming atomic parts of personified principle, forces our duty in general. Oh! this heartache that we welcome as a result, we would not do without! The cause is worthy of it. As the years of blood-reeking war roll on, the old pain becomes a part of loyal women; and, like toothache, it gets benumbed and dull. We would sadly miss it now; for, some how or other, it gives us a sacred right in those noble forms which lie bleaching on Southern battle-fields, with faces turned upward, as if imploring Heaven, but whose souls are marching on in the “bright land of glory.” Ah! it inspires us! Let us infuse the strength which the sacrifice gives us into our children! We must make the little ones about us speak plainly the word “country.” Teach them that it is something worth dying for.<\/p>\n O, the unseen forces that press upon us from every side, and urge us to make what is termed “transcendental” – the simple rule for controlling each atomic part of the nation! Being loyal to one’s self, is loyalty to the cause of liberty, to the country, and to the Union, whose arch of keystone is Justice. One who is not loyal cannot be great during life, nor can he be good in the soul’s transition. After all the wars the world has endured, its attempts at compromising, peace negotiations, removing officers from command, and holding back part of men’s rights, they are but the reflection of life within. First, trueness to one’s own God ideal, and then justice will be the rule, and not the exception of the occupants of the highest place in the body politic. Then Constitutions will mean as much for freedom before amending as they ever did after. Then the “Magna Charta” will give what Frederick Douglass claims, which is as much to him as emancipation from iron chains, or equal right of franchise.<\/p>\n Of course we can’t be true to ourselves and false to our brother. But are we not false if we permit others to withhold from us our own full dues and our brother’s, too? Are the men in New York state true if they do not compel, by their importunity, the legislature to grant them unconditional franchise? Do not those noble and brave men who face the cannon and shake hands with death, demand of those who sit quietly around their comfortable fires, reading the “war news,” to get for their children that for which they fight and die? Does Illinois monopolize all the John Jones’ or his equals? Are black laws, though milder in expression, any more ornamental on the statute book of New York State than in that of the President’s? Why do we hold carnivals of rejoicing, when, as a matter of expediency, we only get what is our partial, and not our whole right? Why are we so easily satisfied, when we have but a cracker thrust at us – a whole loaf being what we demand? Why are we who suffer injustice, with a few exceptions, apparently satisfied with less than our friends demand for us? Why do men, who have more property than even Stephen Girard had, refuse to lend a small amount to a man under very pressing circumstances, and yet become very prominent? Ah! I sicken at man worship! Why praise God by party? Are we afraid to stand face to face with the fountainhead of truth? If so, that is proof enough of our falseness. I thank God when this nation concedes to us any of our many rights; but I cannot, will not get down on all fours before any man in gratitude. Who can even figuratively lessen his right to bear his Maker’s impress?<\/p>\n Now, at last, that there is no other way to get peace, except through blood, let each man who can, solemnly decide to end this matter speedily, by walking in solemn flanks to kiss grim-faced rebellion with pointed bayonets. Civil dues will be more easily granted after military ones are more freely given. A merely colored Second Lieutenant will not take Richmond. He must have promotion to any and all the line office ranks; nor must he stop there. The acquisition of these is not commercial. Away with hopeless despondency! Away with elated satisfaction! Calm determination only can show that “We hold our duty as we do our soul,” by weighing the past, and by our own right aim, Heaven imploring, shaping the future.<\/p>\n In a snow bank, Feb. 11, 1865.<\/p>\n [\/et_pb_tab][et_pb_tab title=”%22A Leaf From the South Bank of the Ohio%22″ _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}”] Highgate, Edmonia. “A Leaf from the South Bank of the Ohio.” The Christian Recorder, 29 July 1865. Accessible Archives<\/p><\/div><\/p>\n A LEAF FROM THE SOUTH BANK OF THE OHIO<\/p>\n MY DEAR RECORDER: – Thoughts all evaporate into “thin air” this month, yet I have resolved to arrest a few of mine for the “printer’s devil.” Having finished the perusal of the morning papers, enjoying with a relish which dispels ennui, the political aspect of affairs in Kentucky, I propose a paper chat with you on that subject. The two parties here are known as Constitutional Amendment men and Anti-Constitutional Amendmentists. The strife between them is most spirited, increasing in intensity the nearer the August election approaches. By the way, a strange time they choose for so hot a contest. But perhaps, there is much of the pantomime nature in the struggle, that the warmer the weather the more strongly they are reminded of slavery’s native shores. The Union Press and Louisville Journal, of course, are mouthpieces of the former, and the Democrat of their opponents. The first paper urges the people of this state to adopt the amendment for the justice of the thing. But Prentice, with his wily political tact, which has for years given him prominence as an editor, displays how much to their advantage it is to do so. With an artistic skill he pulls upon the tenderest cords with a master hand. “The martial law,” says he, “will certainly be continued here, if we reject the amendment.” Now these whites’ hate of military authority equals only their dislike to recognizing the rights of their oppressed neighbors, and this fear may have weight. But the soul of the humanitarian quails when he thinks of the removal of martial law. Are these Kentuckians prepared, even the Amendment men, to deal justly? Will their sense of equity be displayed toward those who are just emerging from slavery? You know, for four years nearly, Mr. Editor, we well nigh decided that Kentucky’s sense of right and Massachusetts’ equity differed. Consequently we fear to have the judicious power under which we are at present, wielded by the excellent General Palmer, superseded by civil law, which our merited ones know too well is unmixed with mercy. – Yet, for the future good of this molecule of a great republic, it will be best for those men who strongly favor the State’s adoption of the Constitutional Amendment, as do General Rosseau and other nominees, to be elected. The night is mother of the day, and we have found the night so long that we want at once a bright day dawn. Though slavery, as Generals Palmer and Blair affirm, is dead, yet there are very many persons held to service as slaves here, those who were not freed under the head of soldiers’ families. -A military tribunal seems the only one to adjudicate these cases, as many of the Kentuckians claim the wages of colored laborers because they made the contract with their masters.<\/p>\n A few days ago a young man who had been working faithfully for six months, asked his employer for his pay, when he not only refused to pay him, but threatened to horse-whip him, at the same time flourishing a whip, if he said another word on the subject. The young man went to General Palmer, stated the case, and the General gave him a guard, and the employer paid down the bill rather than to be bayoneted. I need not add, that the employee treated the squad of soldiers and returned due thanks to the General. When would civil power have adjusted the matter so amicably?<\/p>\n Most of the Anglo-African population of this place seem too much the devotees of frivolity. I suppose there are some earnest ones here, but they are few and lukewarm in the great cause of God and our rights. I suppose when people are freed, be it never more partially, from a tremendous weight, they rejoice exceedingly and, at some stages, at the expense of their foresight see into the future, but after putting the most charitable construction on the state of matters, thinkers can but say, “Such an epoch is a bore.”<\/p>\n You have several local correspondents here, so I will not attempt a description of the various fairs that have been held in the city, or of Bishop Campbell’s visit here – or you will think me unwittingly snatching from burning embers.<\/p>\n E. GOODELLE II. Louisville, Ky., July 23d.<\/p>\n [\/et_pb_tab][et_pb_tab title=”%22On Horse Back Saddle Dash%22 ” _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}”] Highgate, Edmonia. “On Horseback-Saddle Dash No. 1.” The Christian Recorder<\/em>, 3 November 1865. Accessible Archives.<\/p><\/div><\/p>\n For the Christian Recorder.<\/p>\n ON HORSEBACK\u2014SADDLE-DASH, No. 1.<\/p>\n BY E. GOODELLE H.<\/p>\n Who that has taught school, the elementary branches year in and year out, don’t know what teacher’s ennui is? I always thought I did, but find that I have just found out. Here I am in the western interior of Louisiana trying with my might to instruct these very French, little and large creoles, in the simplest English, and in morals. But for my roan, I would break down as a harp unstrung; but as soon as day-school is out I am on his back, and off on a quick gallop for these grand old October woods. I took my first ride of six miles to a famous old spring, at which the rebel General Merton drank with his wretchedly demoralized command in their retreat after the battle of Shiloh. My horse, like every thing else here, was creole, and I am afraid rather confederate in his tendencies; for when I was feeling lost, almost to my surroundings in some meditations of an intensely union cast, he had the bad taste to get into a fence-leaping mood. Of course I conquered, and made myself mistress of the situation. Then I plunged into the thickest of the oak tree forest with its exquisite drapery of gray hanging moss. The old dame must have anticipated some children visitors, for she had swings ready made, formed of the thick interlacing vine-like branches, reaching from tree top to tree top all through these woods. What delightful order! Oh, if dear Henry D. Thoreau were here, wouldn’t he go into a rhapsody! But he is here in spirit.<\/p>\n Nature’s admiring children who perseveringly labor to know her secrets while in earth form, only learn more after they “cross the river Jordan,” and they hover around beautiful nature’s. Yes, they are “ministering spirits.” Then don’t imagine me a modern spiritualist after the “affinity-seeking,” “wife and husband having” strife. No, I detest “table rapping and crockery moving,” especially the last; for I have broken so much. But those who are of the same mind do coalesce whether in the spirit or out. Oh, what a cluster of scarlet blossoms! All on cross like rod; so push on, pony, I must have those flowers! How I wish my Philadelphia friends had these! Why they call them “somebody’s ear-drop \u2014 something heart.” But I have left my botany in the city; so I can’t trace their genus.<\/p>\n Oh, how independent one feels in this saddle! One thing, I can’t imagine why one needs to wear such long riding skirts. They are so inconvenient when you have to ford streams or dash through brush. Oh, fashion; will no Emancipation Proclamation free us from these!<\/p>\n My second ride was to an “American horse;” so-called because he came from the North. Our ole ?? call northern horses “American horses.” Really it is a compliment. They are so much more reliable than ?? horses. One of the latter must have its own dear gait, like a mule’s pace, or else run away on a wild goose chase.<\/p>\n Now for the matter on this saddle back. I had to keep off horse back several days in order to recover from extreme fatigue and soreness, but my bay is at the door this glorious Saturday morning, and I am off till noon. Some rebel equestrians just passed, and fired four times almost in my face. But who is going to let gray keep them off horse back or off duty? Hasn’t He promised to keep ‘His workers’? “Then to doubt would be disloyal; to falter would be sin.”<\/p>\n Oh! I forgot to say my ?? did not understand English any better than my scholars do. When I said, “Whoa, pony,” he would gallop.\u00a0Au revoir.<\/em><\/p>\n<\/div>\n I am home again my ??. We passed through several action and corn fields washed on shores.The former owners giving half what the crops yield to the hands in payment. Besides, there is five per cent. tax levied to pay for the school privilege for the children of the hands. These men work well. Their employers say, “better than slaves did.” But they work all day Sunday of their own accord on land they have rented; so anxious are they to get places of their own. Cotton is worth from 40 to 50 cents per pound here. One would soon get rich with one of these plantations. Oh! it is time for my night-school. Believe me, Votre Amie des Chevaux.<\/p>\n Oct. 12th, Vermillionville, Lafayette Parish, La.<\/p>\n<\/div>\n<\/div>\n<\/div>\n [\/et_pb_tab][\/et_pb_tabs][et_pb_text admin_label=”References” _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}”]<\/p>\n <\/p>\n [1] Address of the Colored National Convention to the People of the United States,\u201d Proceedings of the National Convention of Colored Men, Held in the City of Syracuse, N.Y., October 4, 5, 6, and 7, 1864, with the Bill of Wrongs and Rights, and the Address to the American People<\/em> ([Boston]: Printed for the Convention, 1864)<\/p>\n [2] Gardner, Eric. “‘A Word Fitly Spoken’: Edmonia Highgate, Frances Ellen Watkins Harper, and the 1864 Syracuse Convention”, not yet published.<\/strong><\/p>\n [3] Ibid.<\/p>\n [4] Ibid.<\/p>\n [5] Ibid.<\/p>\n [6] Ibid.<\/p>\n [7] Stolp-Smith, M. (2011, April 07) New Orleans Massacre (1866)<\/i>. Retrieved from https:\/\/www.blackpast.org\/african-american-history\/new-orleans-massacre-1866\/<\/p>\n [8] Gardner, Eric. \u201cEdmonia Highgate, the New Orleans Massacre, & Christian Recording\u00a0.\u201d Black Print Culture<\/i>, www.blackprintculture.com\/bpu-blog\/edmonia-highgate-the-new-orleans-massacre-christian-recording.<\/p>\n [9]\u00a0The Christian Recorder, “Congojoco”,\u00a0<\/em>Philadelphia, PA. 20 May 1865. Accessible Archives.<\/p>\n <\/p>\n Edited by:<\/strong> Dr. Gabrielle Foreman.<\/p>\n [\/et_pb_text][\/et_pb_column][\/et_pb_row][\/et_pb_section]<\/p>\n","protected":false},"excerpt":{"rendered":" HARPER AT 200 EDMONIA HIGHGATELike Harper, Edmonia Goodelle Highgate spoke at the 1864 Syracuse Convention. She took the podium on the second day of the Convention when Frederick Douglass introduced her by declaring “you have your Anna Dickinsons; and we have ours. We wish to meet you at every point.\u201d[1] In this comparison, Douglass equates […]<\/p>\n","protected":false},"author":71,"featured_media":6189,"parent":4647,"menu_order":65,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_et_pb_use_builder":"on","_et_pb_old_content":"","_et_gb_content_width":"","_relevanssi_hide_post":"","_relevanssi_pin_for_all":"","_relevanssi_pin_keywords":"","_relevanssi_unpin_keywords":"","_relevanssi_related_keywords":"","_relevanssi_related_include_ids":"","_relevanssi_related_exclude_ids":"","_relevanssi_related_no_append":"","_relevanssi_related_not_related":"","_relevanssi_related_posts":"","_relevanssi_noindex_reason":"","footnotes":""},"class_list":["post-4567","page","type-page","status-publish","has-post-thumbnail","hentry"],"yoast_head":"\n
This article ridicules Susan B. Anthony and the women’s rights movement by associating her with Edmonia Highgate, whose biracial identity is lampooned here as well. Articles like these did not deter Highgate from her work as she continued to lecture on Black women’s rights. The South-Western,<\/em> October 20, 1869. Chronicling America: Historic American Newspapers<\/em>. Library of Congress.<\/p><\/div><\/p>\n![\"\"](\"https:\/\/oldsite.coloredconventions.org\/harper\/wp-content\/uploads\/sites\/47\/2024\/01\/Highgate-Truth.jpeg\")
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REFERENCES<\/h3>\n