Ain't I a Woman?
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This article is about the speech by Sojourner Truth. For the book, see Ain't I a Woman? (book).
"Ain't I a Woman?" is the name given to a speech, delivered extemporaneously, by Sojourner Truth, (1797–1883), born into slavery in New York State. Some time after gaining her freedom in 1827, she became a well known anti-slavery speaker. Her speech was delivered at the Women's Convention in Akron, Ohio, on May 29, 1851, and was not originally known by any title. It was briefly reported in two contemporary newspapers, and a transcript of the speech was published in the Anti-Slavery Bugle on June 21, 1853.
The speech received wider publicity in 1863 during the American Civil War when Frances Dana Barker Gage published a different version, one which became known as Ain't I a Woman? because of its oft-repeated question. This later version was the one recorded in most history books.
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[hide]Different versions[edit]
The first reports of the speech were published by the New York Tribune on June 6, 1851, and by The Liberator five days later. Both of these accounts were brief, lacking a full transcription.[1] The first complete transcription was published on June 21 in the Anti-Slavery Bugle by Marius Robinson, an abolitionist and newspaper editor who acted as the convention's recording secretary.[2] Robinson's full account of the speech included not one instance of the question "Ain't I a Woman," let alone four repetitions of it. Instead, the only questions that Robinson recorded was Truth asking were: "...can any man do more than that?" and "Man, where was your part?"[3]
Twelve years later in May 1863, Frances Dana Barker Gage published a very different version. In it, she gave Truth many of the speech characteristics of Southern slaves, and she inserted new material that Robinson didn't report. Gage's version of the speech was republished in 1875, 1881 and 1889, and became the historic standard. This version is known as "Ain't I a Woman?" after the oft-repeated refrain added by Gage.[4] Truth's own speech pattern was not Southern in nature, as she was born and raised in New York, and spoke only Dutch until she was nine years old.[5][6]
Additions that Gage made to Truth's speech include the ideas that she could bear the lash as well as a man, that no one ever offered her the traditional gentlemanly deference to a woman, and that most of her 13 children were sold away from her into slavery. Truth is widely believed to have had five children, with one sold away, and was never known to boast more children.[3] Further inaccuracies in Gage's 1863 recollection of the convention conflict with her own contemporary report: Gage wrote in 1851 that Akron in general and the press in particular were largely friendly to the woman's rights convention, but in 1863 she wrote that the convention leaders were fearful of the "mobbish" opponents.[3] Other eyewitness reports of Truth's speech told a different story, one where all faces were "beaming with joyous gladness" at the session where Truth spoke; that not "one discordant note" interrupted the harmony of the proceedings.[3] In contrast to Gage's later version, Truth was warmly received by the convention-goers, the majority of whom were long-standing abolitionists, friendly to progressive ideas of race and civil rights.[3]
The speech[edit]
First recorded version[edit]
Marius Robinson, who attended the convention and worked with Truth, recorded his version of the speech in the June 21, 1851, issue of the Anti-Slavery Bugle.[7]
- One of the most unique and interesting speeches of the convention was made by Sojourner Truth, an emancipated slave. It is impossible to transfer it to paper, or convey any adequate idea of the effect it produced upon the audience. Those only can appreciate it who saw her powerful form, her whole-souled, earnest gesture, and listened to her strong and truthful tones. She came forward to the platform and addressing the President said with great simplicity: "May I say a few words?" Receiving an affirmative answer, she proceeded:
1863 version by Gage[edit]
The speech was recalled 12 years after the fact by Gage, an activist in the woman's rights and abolition movements. Gage, who presided at the meeting, described the event:
- The leaders of the movement trembled on seeing a tall, gaunt black woman in a gray dress and white turban, surmounted with an uncouth sunbonnet, march deliberately into the church, walk with the air of a queen up the aisle, and take her seat upon the pulpit steps. A buzz of disapprobation was heard all over the house, and there fell on the listening ear, 'An abolition affair!" "Woman's rights and niggers!" "I told you so!" "Go it, darkey!" . . Again and again, timorous and trembling ones came to me and said, with earnestness, "Don't let her speak, Mrs. Gage, it will ruin us. Every newspaper in the land will have our cause mixed up with abolition and niggers, and we shall be utterly denounced." My only answer was, "We shall see when the time comes."
- The second day the work waxed warm. Methodist, Baptist, Episcopal, Presbyterian, and Universalist minister came in to hear and discuss the resolutions presented. One claimed superior rights and privileges for man, on the ground of "superior intellect"; another, because of the "manhood of Christ; if God had desired the equality of woman, He would have given some token of His will through the birth, life, and death of the Saviour." Another gave us a theological view of the "sin of our first mother."
- There were very few women in those days who dared to "speak in meeting"; and the august teachers of the people were seemingly getting the better of us, while the boys in the galleries, and the sneerers among the pews, were hugely enjoying the discomfiture as they supposed, of the "strong-minded." Some of the tender-skinned friends were on the point of losing dignity, and the atmosphere betokened a storm. When, slowly from her seat in the corner rose Sojourner Truth, who, till now, had scarcely lifted her head. "Don't let her speak!" gasped half a dozen in my ear. She moved slowly and solemnly to the front, laid her old bonnet at her feet, and turned her great speaking eyes to me. There was a hissing sound of disapprobation above and below. I rose and announced, "Sojourner Truth," and begged the audience to keep silence for a few moments.
- The tumult subsided at once, and every eye was fixed on this almost Amazon form, which stood nearly six feet high, head erect, and eyes piercing the upper air like one in a dream. At her first word there was a profound hush. She spoke in deep tones, which, though not loud, reached every ear in the house, and away through the throng at the doors and windows.
- History of Woman Suffrage, 2nd ed. Vol.1. Rochester, NY: Charles Mann, 1889., edited by Elizabeth Cady Stanton, Susan B. Anthony, and Matilda Joslyn Gage
The speech as recalled by Gage[edit]
The following is the speech as Gage recalled it in History of Woman Suffrage, which was, according to her, in the original dialect as it was presented by Sojourner Truth:
"Wall, chilern, whar dar is so much racket dar must be somethin' out o' kilter. I tink dat 'twixt de niggers of de Souf and de womin at de Norf, all talkin' 'bout rights, de white men will be in a fix pretty soon. But what's all dis here talkin' 'bout?"
"Dat man ober dar say dat womin needs to be helped into carriages, and lifted ober ditches, and to hab de best place everywhar. Nobody eber helps me into carriages, or ober mud-puddles, or gibs me any best place!" And raising herself to her full height, and her voice to a pitch like rolling thunder, she asked. 'And ain't I a woman? Look at me! Look at my arm! (and she bared her right arm to the shoulder, showing her tremendous muscular power). I have ploughed, and planted, and gathered into barns, and no man could head me! And ain't I a woman? I could work as much and eat as much as a man – when I could get it – and bear de lash as well! And ain't I a woman? I have borne thirteen chilern, and seen 'em mos' all sold off to slavery, and when I cried out with my mother's grief, none but Jesus heard me! And ain't I a woman?"
"Den dey talks 'bout dis ting in de head; what dis dey call it?" ("Intellect," whispered someone near.) "Dat's it, honey. What's dat got to do wid womin's rights or nigger's rights? If my cup won't hold but a pint, and yourn holds a quart, wouldn't ye be mean not to let me have my little half-measure full?" And she pointed her significant finger, and sent a keen glance at the minister who had made the argument. The cheering was long and loud.
"Den dat little man in back dar, he say women can't have as much rights as men, 'cause Christ wan't a woman! Whar did your Christ come from?" Rolling thunder couldn't have stilled that crowd, as did those deep, wonderful tones, as she stood there with out-stretched arms and eyes of fire. Raising her voice still louder, she repeated, "Whar did your Christ come from? From God and a woman! Man had nothin' to do wid Him."
Oh, what a rebuke that was to that little man. Turning again to another objector, she took up the defense of Mother Eve. I can not follow her through it all. It was pointed, and witty, and solemn; eliciting at almost every sentence deafening applause; and she ended by asserting:
"If de fust woman God ever made was strong enough to turn de world upside down all alone, dese women togedder (and she glanced her eye over the platform) ought to be able to turn it back, and get it right side up again! And now dey is asking to do it, de men better let 'em." Long-continued cheering greeted this. "'Bleeged to ye for hearin' on me, and now ole Sojourner han't got nothin' more to say."
Gage described the result: "Amid roars of applause, she returned to her corner leaving more than one of us with streaming eyes, and hearts beating with gratitude. She had taken us up in her strong arms and carried us safely over the slough of difficulty turning the whole tide in our favor. I have never in my life seen anything like the magical influence that subdued the mobbish spirit of the day, and turned the sneers and jeers of an excited crowd into notes of respect and admiration. Hundreds rushed up to shake hands with her, and congratulate the glorious old mother, and bid her God-speed on her mission of 'testifyin' agin concerning the wickedness of this 'ere people.'"
Legacy[edit]
There is no single, undisputed official version of Truth's speech. Robinson and Truth were friends who had worked together concerning both slave rights and women's rights, and his report is strictly his recollection with no added commentary. Since Robinson's version was published in the Anti-Slavery Bugle, the audience is largely concerned with the rights of African Americans rather than women; it is possible Robinson's version is framed for his audience. Although Truth collaborated with Robinson on the transcription of her speech, Truth did not dictate his writing word for word.[8]
The historically accepted standard version of the speech was written by Gage, but there are no reports of Gage working with Truth on the translation.[8] The earliest reports of the speech do not mention a heavy dialect, but Gage portrays Truth as using improper English and speaking with a thick Southern accent. Truth is said to have prided herself on speaking English that was fairly correct. The dialect in Gage's 1863 version is less severe than in her later version of the speech that she published in 1881. The rearticulation in the different published versions of Gage's writings serve as the metonymic transfiguration of Truth.[9] In addition, the crowd Truth addressed that day consisted of mainly white, privileged women. In Gage's recollection, she describes that the crowd did not want Truth to speak because they did not want people to confuse the cause of suffrage with abolition, despite many reports that Truth was welcomed with respect. Although Gage's version provides further context, it is written as a narrative: she adds her own commentary, creating an entire scene of the event, including the audience reactions. Because Gage's version is built primarily on her interpretation and the way she chose to portray it, it cannot be considered a pure representation of the event.[8]
References[edit]
- ^ Fitch, Suzanne Pullon; Mandziuk, Roseann M. (1997). Sojourner Truth as orator: wit, story, and song. Great American Orators 25. Greenwood. p. 18. ISBN 0-313-30068-2.
- ^ Brezina, Corona (2004). Sojourner Truth's "Ain't I a woman?" speech: a primary source investigation. The Rosen Publishing Group. p. 32. ISBN 978-1-4042-0154-5.
- ^ a b c d e Mabee, Carleton; Susan Mabee Newhouse. Sojourner Truth: Slave, Prophet, Legend, NYU Press, 1995, pp. 67–82. ISBN 0-8147-5525-9
- ^ Craig, Maxine Leeds. Ain't I A Beauty Queen: Black Women, Beauty, and the Politics of Race, Oxford University Press USA, 2002, p. 7. ISBN 0-19-515262-X
- ^ "Sojourner Truth Page". American Suffragist Movement. Archived from the original on 29 December 2006. Retrieved December 29, 2006.
- ^ "Sojourner Truth Page". Fordham University. Archived from the original on 13 January 2007. Retrieved December 30, 2006.
- ^ "Amazing Life page". Sojourner Truth Institute site. Archived from the original on 30 December 2006. Retrieved December 28, 2006.
- ^ a b c Siebler, Kay (Fall 2010). "Teaching the Politics of Sojourner Truth's "Ain't I a Woman?"". Pedagogy 10 (3): 511–533. Retrieved 30 September 2013.
- ^ Mandziuk, Roseann M.; Suzanne Pullon Fitch (2001). "The rhetorical construction of Sojourner truth". Southern Communication Journal 66 (2): 120–138. doi:10.1080/10417940109373192. Retrieved 30 September 2013.
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