In 1797, Sojourner Truth's Early Life and Enslavement
In 1797, Sojourner Truth was born in New York. Isabella Baumfree was her previous name until she changed it in 1843. (Painter 4). She was African American and worked for women's rights as well as abolition. James and Elizabeth Baumfree, two Ghanaian slaves, gave birth to Isabella. In Ulster, New York, the parents assisted Charles Hardenbergh, a wealthy Dutchman. Isabella was bought by another master called John Neely at an auction after Charles Hardenbergh passed away. John was harsh and ruthless. Later, in 1810, Neely sold Isabella to John Dumont of West Park, New York City. Though Dumont was relatively friendly, her second wife Elizabeth Waring Dumont was harsh and created tension with Isabella.
Meeting Robert and Marriage to Thomas
In 1815 Truth met Robert a fellow slave but from a different master. The two fall in love. Due to the opposition from the Robert master, the relationship ended prematurely, and Truth never had an opportunity to see her love again (Painter 8). Later she got married to another older slave named Thomas to whom they raised five children James, Diana, Peter, Elizabeth and Sophia (Painter 10). Previously, John Dumont had promised to release Truth a year before the emancipation of 1827. However, the master changes his mind citing unsatisfying work because Isabella hand injuries that made not to meet her work requirement. Full of frustration, Trump decided to escape together with her young daughter Sophia to New York in 1827 (Painter 15). During her stay in Ulster, she gave birth to two daughters and one son. These were all sold to other masters during the period.
Moving to New York and Activism
Isabella moved to New York where she worked as domestic. During her stay in the City, Truth becomes embraced orthodox religion, engaged in moral reform and began preaching work on the street corner (Lowe 127). She later joined the Utopian community. Though she was illiterate and mystic, Truth obtained vast Bible knowledge and emerged as an abolitionist in Massachusetts in the 1840s (Whalin 96). As a recognized figure, Isabella composed song that entertained and instructed her followers. In 1843, Isabella changed her name Sojourner Truth claiming that the spirit had called her and she had to go. She began traveling and advocating for the abolition of slavery. During this time she joined Millerite Adventist gatherings but later abandoned it in the same year after Jesus failed to appear.
Involvement in the Northampton Association of Education and Industry
Later Sojourner Truth joined abolitionist founded institution known as Northampton Association of Education and Industry in 1844. She also becomes a wandering orator. In 1844 at a camp meeting in Northampton Massachusetts she used her singing and preaching skills to calm wild youth that attacked her camp (Whalin 30). The young men refused to leave and threat to destroy the tents. Since she was the only black present, Truth initially feared for her life thinking that the wild young men would attack her. She moved to a small hill and began singing with her powerful voice. The song on the resurrection of Christ caught the attention of the rowdy youths who gathered to listen to her. The young men encouraged her to sing, pray and preach to entertain them. She managed to persuade them to leave. The young people agreed and left without hurting anyone in the meeting.
Ain't I a Woman? Speech and Life in Battle Creek
Later sojourner delivered a speech on racial inequalities entitled Ain't I a Woman? The speech was given in women right convention held in Ohio 1851 (Painter 12). The speech call for equal rights for women and all blacks (Cervenak 74). In late 1850, Truth settles in Battle Creek, Michigan from where she lived till she died in 1883. From 1851, Sojourner spoke before many audiences. Truth worked for Marius Robinson, an auditor of antislavery Bugle up to 1853(Whalin 120). During this time she spoke in streets advocating for the rights of women and blacks. She talked to a group known as Friends of human progress in Battle Creek, Michigan in 1856. Later in 1858, she was interrupted by a man who accused her of being a man. Truth responded by opening her blouse and revealing her breast.
Contributions during the Civil War and Advocacy for Land Grants
Sojourner Truth played a vital role during the civil war. At the onset of the Civil War, Truth engaged in soliciting clothes and foods of the volunteer regiments of the black union soldiers. During this time she was caught by the plight of slaves. Most of the slaves were living in camps. Frustrated by the situation of the slaves, Truth championed for the abolition of the slavery. She calls on the federal government to allocate for the blacks a land on the west to help them become self-reliant and self-supporting. She also assisted in the recruitment of black troops for the Union army (Joseph 37). Besides, Truth motivated her grandson, James Caldwell, to enroll into Massachusetts 54th regiment. The truth was then called to Washington, D.C in 1864 to contribute to the National Freedman relief association by helping ex-slaves begun their new lives as men and women (Whalin 156). During this time, she manages to reach Whitehouse where she spoke to President Abraham Lincoln about her experience and beliefs.
Continued Activism and Advocacy until Her Death
In line with her reform policies, Truth continues to advocate for change after the Emancipation Proclamation by Abraham Lincoln. She attempted to integrate the black and whites Americans by riding in cars meant for the whites in 1865 (Joseph 39). Later in 1867, Truth initiate a project aimed at helping ex- slaves overcome poverty. In her new program, she engages in the acquisition of land grants for former slaves from the federal government. Truth firmly believed that providing the black Americans with ownership of properties would make them self-sufficient. The grants would also eliminate the indentured servitude or slavery that black American experienced from wealthy white landowners (Joseph 38). She pursued her goals through force for many years in vain. Truth failed to convince the Congress to provide the blacks with land and property ownership. In the same year, Sojourner delivered a three session speech to the American equal right association. In her first discourses, she used the Bible to highlight and advocate for the rights of women citing women Bible characters such as Esther (Joseph 46). Truth also condemn men for being too much self-centered because they had their rights and yet wanted to own those that belonged to women.
Legacy
Until her death in 1883 in Michigan, Truth continued to advocate and spoke passionately about the right of women and the black people (Cervenak 70). She also talked about the universal suffrage and reforms in prisons. Truth vehemently spoke against capital punishment to the extent of testifying before a court in Michigan against the act (Lowe 127). During her time, there were other reformers such as William Lloyd Garrison and Wendell Phillips. She had a good partnership with this individual in championing the rights of minorities till her death (Joseph 44). Today, she remains in memory lane as one of the leaders of who advocated for women rights and the abolition of slavery. In fact, she managed to see the realization of the removal of the slave trade. She also strongly calls on the federal government to reform the prisons.
Work Cited
Cervenak, Sarah Jane. "Gender, Class, and the Performance of a Black (Anti) Enlightenment: Resistances of David Walker and Sojourner Truth." Palimpsest: A Journal on Women, Gender, and the Black International 1.1 (2012): 68-86.
Joseph, Gloria I. "Sojourner Truth: Archetypal Black Feminist." Wild women in the Whirlwind: Afra-American Culture and the Contemporary literary renaissance (1990): 35-47.
Lowe, Berenice. "Michigan Days of Sojourner Truth." New York Folklore 12.1 (1956): 127.
Painter, Nell Irvin. "Sojourner Truth in Life and Memory: Writing the Biography of an American Exotic1." Gender & History 2.1 (1990): 3-16.
Whalin, Terry. Sojourner Truth: American Abolitionist. Uhrichsville, Ohio: Barbour & Co, 1997.
