Biographical

Sojourner Truth

Ain't I A Woman?

Sojourner Truth (1795-1883)-born Isabella, a slave, in New York State-became a well known antislavery speaker some time after gaining her freedom in 1827. This speech, given extemporaneously at a woman's rights convention in Akron, Ohio, 1851, was recorded by Frances Gage, feminist activist and one of the authors of the huge compendium of materials of the first wave, The History of Woman Suffrage. Gage, who was presiding at the meeting, describes 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 uses, "We shall see when the time conies."

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 tire 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 uh-. re 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 tummult 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.

One cannot miss that there were those who were staunch for women's rights but yet were racist. It was not until later, much later, that there was much sophisticated analysis linking sexism, racism, and expressions of other kinds.

Truth's speech is reproduced here exactly as Gage recorded it in History of Woman Suffrage.


"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 some one 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 black 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."

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."


Elizabeth Cady Stanton, Susan B. Anthony, & Matilda Joslyn Gage eds. History of Woman Suffrage, 2nd ed. Vol.1. Rochester, NY: Charles Mann, 1889.


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This is a student produced page (by Grant Neufeld), made in conjunction with the Religion 34.203 course "Women in the Christian Tradition" at Carleton University.
Portions Copyright ©1996 Grant Neufeld. Reproduction of images included in this work, in part or in whole, outside the context of this work, is strictly prohibited.