  Frederick Douglass (1817–1895), a passionate and indefatigable opponent of enslavement, the institution of slavery, and of the subordination of women (“What Are the Colored People Doing for Themselves?” 1848; “Prejudice Not Natural,” 1849; “The Claims of the Negro Ethnologically Considered,” 1854), would use the strategy with superbly nuanced skill. An especially brilliant thinker and prolific writer, he was also brilliant in his oppositional eristic engagements over the constitutional, biblical, and ethnological justifications of Negro inferiority and enslavement and over a wide range of other subjects, including the compelling need for appropriate education (directed at preparing the formerly enslaved for productive, economically self-sustaining labor), good character, and political equality. Douglass was an astute critical thinker and speech-maker, and was a foremost thinker with regard to such matters as the constitutionality of slavery, of the meanings of freedom and justice, and of the implications of both for enslaved, free, and freed Negroes (Douglass 1845).  Maria Stewart (1803–1879), likewise committed to freedom and justice for Black people, was a pioneering feminist in speaking out publicly (“Religion and the Pure Principles of Morality, the Sure Foundation on Which We Must Build,” 1831) and thus took advantage of cracks in the public sphere to advance the cause for abolition and the liberation of women (Stewart 1831). Sojourner Truth (Isabella Baumfree, 1797–1883) was a legendary unlettered but unnervingly bodacious itinerant intellectual provocateur who agitated for ending enslavement and the subordination of women (“Woman’s Rights,” 1851). On one celebrated occasion, Truth walked uninvited into a Women’s Rights Convention of assembled White people, sat down on the edge of the speakers’ stage until she simply had to be recognized, and then delivered her now famous “Ar’n’t I a Woman?” speech (Truth 1851).