Sojourner Truth (1797-1883): Ain't I A Woman?
Sojourner Truth is the name assumed by Isabella Baumfree, who was born into slavery in Hurley, New York, and legally freed in 1827. Unable to read or write, Truth nonetheless knew both English and Dutch (her first language) and became a celebrated speaker in the causes of both abolition and women’s rights. Although the phrase does not appear in the first recorded version, “Ain’t I a Woman?” is the title usually given to a brief extemporaneous speech that Truth delivered at the Women’s Convention in Akron, Ohio in 1851. The version reprinted here derives from the second published versions, that of abolitionist writer and speaker Frances Dana Gage, in the National Anti-Slavery Standard on May 2, 1863. The speech is something of a collaboration because— in addition to assigning a black Southern dialect to the speaker— Gage added the title phrase and many specific details into Truth’s plea for equal rights for women and blacks. (Taken from The Norton Sampler: Short Essays for Composition, Thomas Cooley, 2013).
Delivered 1851
Women's Convention, Akron, Ohio
1 Well, children, where there is so much racket there must be something out of kilter. I think that
'twixt the negroes of the South and the women at the North, all talking about rights, the white men
will be in a fix pretty soon. But what's all this here talking about?
That man over there says that women need to be helped into carriages, and lifted over ditches, and
5 to have the best place everywhere. Nobody ever helps me into carriages, or over mud-puddles, or
gives me any best place! And ain't I a woman? Look at me! Look at my arm! 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 the lash as well! And ain't I a
woman? I have borne thirteen children, and seen most all sold off to slavery, and when I cried out
10 with my mother's grief, none but Jesus heard me! And ain't I a woman?
Then they talk about this thing in the head; what's this they call it? [member of audience whispers,
"intellect"] That's it, honey. What's that got to do with women's rights or negroes' rights? If my cup
won't hold but a pint, and yours holds a quart, wouldn't you be mean not to let me have my little
half measure full?
15 Then that little man in black there, he says women can't have as much rights as men, 'cause Christ
wasn't a woman! Where did your Christ come from? Where did your Christ come from? From God
and a woman! Man had nothing to do with Him.
If the first woman God ever made was strong enough to turn the world upside down all alone,
these women together ought to be able to turn it back , and get it right side up again! And now
20 they is asking to do it, the men better let them.
Obliged to you for hearing me, and now old Sojourner ain't got nothing more to say.
1. According to the headnote, the phrase “ain’t I a woman?” did not appear in the first recorded version. Of the following options, this is a significant and important change because:
I It adds local color to the piece
II Offers emphasis on the speaker’s gender
III Helps make her argument focused
A. Both I and II
B. Both II and III
C. Both I and III
D. I, II, III
E. III only
2. In line 3, what does the word “fix” imply?
A. A state of repair
B. A difficult situation
C. A feeling of consternation
D. A need to be satisfied
E. An attitude of ambivalence
3. Opening with “well, children,” does all of the following EXCEPT:
A. Clarifies who she is speaking to
B. Gives the speaker a sense of authority
C. Offers a didactic tone
D. Acknowledges a generational divide
E. Illustrates experience
4. The repetition of “ain’t I a woman?” throughout the second paragraph serves all of the following purposes EXCEPT:
A. creates unity in her argument
B. convey a confusion about gender roles
C. establishes rhythm
D. challenges stereotypical images of women
E. challenges the traditional value of women
5. What is the rhetorical purpose of changing “that man over there” in line 4 to “that little man in black there” in line 15?
A. further describe the man
B. give the reader an image
C. talk about the same person again
D. to diminish the authority of men in order to empower women
E. remind the audience of the oppression of man
6. What does the exchange on lines 11-12 convey about the speaker and her audience?
A. In her passionate focus, she has forgotten the word she is looking for and the editor wants to maintain authenticity of the original speech.
B. She intentionally humbles herself in a way that lets her audience feel empowered and engaged.
C. Shows and congeniality between the speaker and the listeners.
D. It demonstrates her lack of education and her audience's authority.
E. The exchange demonstrates her impending senility.
7. What is the effect of the speaker's change from the implied second person to the direct second person starting at line 14?
A. The speaker begins to speak to a specific audience member.
B. It conveys a sense of the speaker's indebtedness to her audience.
C. The speaker feels that she has lost the attention of her audience and calls on them directly in an effort to engage.
D. It demands an intellectual conversation with the audience.
E. It has little significance and demonstrates her unpolished style and lack of attention to detail.
8. Which of the following statements are true about lines 15-17:
I. The speaker's colloquial tone escalates in its aggression.
II. The speaker indicates her anger with God.
III. It conveys the speaker's religious intent.
IV. The "little man in black" is symbolic, representing the oppressive male community.
A. I and III
B. I, III and IV
C. III only
D. I and IV
E. IV only
9. In line 18, the speaker makes an allusion to which woman?
A. Rebecca
B. Ruth
C. Esther
D. Eve
E. Sarah
10. In line 18, the speaker implies the first woman caused trouble. Why might she want to use a traditionally negative image to support the female rights movement?
A. To imply that the women who want rights are inherent troublemakers
B. To suggest women must rectify the wrongs of their heritage
C. To juxtapose the strength women have to do wrong and the strength women have to do right
D. To satisfy male listeners who are skeptical of the movement
E. To establish her credibility as a well-educated woman
11. Of the following options, why might the speaker (or editor) refer to herself in the third person?
I To make herself seem a sympathetic character
II To appear humble and relatable
III To remind listeners who she is
A. Both I and III
B. Both I and II
C. Both II and III
D. I, II and III
E. II only
Answers
1. D
2. B
3. A
4. B
5. D
6. B
7. D
8. D
9. D
10. C
11. B