Works
- "Duty of the National Association of Colored Women to the Race", A. M. E. Church Review (January 1900), 340-354
- "Club Work of Colored Women", Southern Workman, August 8, 1901, 435-438
- "Society Among the COlored People of Washington", Voice of the Negro (April 1904), 150-56
- "Lynching from a Negro's Point of View", North American Review 178 (June 1904), 853-868
- "The Washington Conservatory of Music for Colored People", Voice of the Negro (November 1904), 525-530
- "Purity and the Negro", Light (June 1905), 19-25
- "Paul Lawrence Dunbar", Voice of the Negro (April 1906), 271-277
- "Susan B. Anthony, the Abolitionist", Voice of the Negro (June 1906), 411-16
- "A Plea for the White South by a Colored Woman", Nineteenth Century (July 1906), 70-84
- "What It Means to Be Colored in the Capital of the United States", Independent, January 24, 1907, 181-86
- "An Interview with W. T. Stead on the Race Problem", Voice of the Negro (July 1907), 327-330
- "Peonage in the United States: The Convict Lease System and the Chain Gangs", Nineteenth Century 62 (August 1907), 306-322
- "Phyllis Wheatley - An African Genius", Baha'i Magazine: Star of the West 19:7 (October 1928), 221-23
- A Colored Woman in a White World (1940), autobiography
- "I Remember Frederick Douglass", Ebony (1953), 73-80
Read more about this topic: Mary Church Terrell
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“His character as one of the fathers of the English language would alone make his works important, even those which have little poetical merit. He was as simple as Wordsworth in preferring his homely but vigorous Saxon tongue, when it was neglected by the court, and had not yet attained to the dignity of a literature, and rendered a similar service to his country to that which Dante rendered to Italy.”
—Henry David Thoreau (18171862)
“Most young black females learn to be suspicious and critical of feminist thinking long before they have any clear understanding of its theory and politics.... Without rigorously engaging feminist thought, they insist that racial separatism works best. This attitude is dangerous. It not only erases the reality of common female experience as a basis for academic study; it also constructs a framework in which differences cannot be examined comparatively.”
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