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Truth, Sojourner (c. 1797-1883)
Sojourner Truth (whose birth name was Isabella) was born a black slave in Ulster County, New York, to her enslaved parents, James and Elizabeth. During her enslavement, she was owned by several white families, including the Hardenbergh family, at birth, and several other New York families, Neely, Shriver, and Dumont, to whom she was later resold. Isabella's experiences with physical and sexual abuse at the hands of her slave master and mistress became the basis of her opposition to slavery and her later work on behalf of abolitionism. She became emancipated in 1826 and eventually took on the last name of an abolitionist family, Van Wagenen, with whom she lived and worked as a freed person. Her experiences as a slave, her emancipation, and the eventual spiritual rebirth that resulted from her activism in Methodist movements led to her transformation into renowned the preacher, and abolitionist. She took on the name “Sojourner Truth,” which appropriately describes the significance of her work during the 19th century, as a preacher of truth wherever she went.
Emancipation and Spiritual Transformation
Isabella Van Wagenen became “Sojourner Truth” on June 1,1843, the day of the Pentecost. Prior to her sanctification as “Sojourner Truth,” she had won two major legal battles as a former slave and black person in the 19th century. In 1828, she successfully proved maternity and regained custody of her son, Peter (one of her five children), who had been illegally sold into slavery in Alabama. In 1835, she also successfully won a court case in New York, in which she charged that a white couple had committed libel against her by claiming that she tried to poison them, a claim that would have ruined her ability to acquire work as a cook. Isabella obviously had the tenacity to challenge others who discriminated against her, and this tenacity followed her through her transformation into “Sojourner Truth,” when she became a preacher who actively traveled and spread the word against slavery and the abuse of women.
After her emancipation, Truth became involved as a preacher in a Methodist movement, the Millerites, named after its leader, William Miller. Through her travels in Massachusetts in 1843, she came in contact with the abolitionist William Lloyd Garrison, who put her in contact with his publisher so she could publish an account of her experiences as a slave. This publication, which Truth paid for, promoted, and sold herself, became known as the Narrative of Sojourner Truth, a remarkable accomplishment for a former slave who was unable to read or write. In fact, two famous white feminists, Harriet Beecher Stowe and Frances Dana Gage, served as her amanuenses for different publications of the Narrative.
Political Activism
Throughout the mid-1840s and the mid-1850s, Truth gave several antislavery speeches across New England, and she was asked by Garrison in 1851 to go on an anti-slavery speaking circuit. She preached to blacks about uplift, comportment, and economic independence. She also delivered several speeches at women's rights meetings in New England and the Midwest. In her famous feminist speech “Ar'n't I a Woman?” (1863), she challenged her mostly white audience at the Women's Rights Convention in Akron, Ohio, to embrace her as a woman despite her strong, baritone-like voice, nearly 6-foot frame, and determination to challenge being barred to speak because she was black. Prior to this speech, in 1852, Truth had had a famous encounter with the black abolitionist Frederick Douglass, at the Progressive Friends conference in Salem, Ohio. She had interrupted his speech and asked him, “Is God gone?” This act attested to her feminist tenacity, as she questioned a man in public, a practice that countered gender norms about a woman's role in public affairs and a woman's deference to a man, black or white.
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