Tag Archives: African-American Women

African-American women in America – Part 2

African-American Women in America – Sojourner Truth

For these few weeks we are covering the stories of many of the remarkable black women in the United States from the last several centuries. Life for black American women has taken many turns from slavery to emancipation. In spite of obtaining constitutional freedom, continued racism still affects black women economically, politically, and religiously. 

Black women have a unique experience within evangelical Protestantism that is distinct even from black males and white females. Within black communities women are subject to male headship and so the black woman’s experience is different from that of black males. In effect black women belong to the lowest strata of society in the United States, behind white and black males and white women. 

In spite of the prejudice against them, black females have practiced their Christian faith wholeheartedly. Many black women bravely follow their callings from the Holy Spirit to serve in the Church and society. From eighteenth century Philis Wheatley to twenty-first women today black women evangelists and preachers such as Jarena Lee, Sojourner Truth, and Amanda Berry Smith, Mother Eliza Davis George, Madam C. J. Walker, and Rosa Parks have made contributions in missions, business, and culture. 

Last week we shared the story of the first black female writer to be published – the poet Philis Wheatley. We continue our series with an emancipated slave who became a black itinerant evangelist, abolitionist, women’s rights activist and writer – Sojourner Truth.  

Sojourner Truth – (1797 – 1893)

“There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.” (Galatians 3:28).

The date of birth of Isabella Baumfree, whom we know as Sojourner Truth, is not certain but many think it was around 1797. She was born in Ulster County, New York to parents who were slaves. The state of New York did not give emancipation to the slaves until 1827, so Isabella Baumfree was a slave until her mature adulthood. Isabella had many last names over her lifetime, because she had a number of masters and it was common for slaves to take the last name of their master to show his ownership of them.
Isabella’s family lived on a Dutch plantation and she grew up speaking Dutch. At around age nine, she was sold to another family. They only spoke English and so there were frequent miscommunications. They beat her cruelly until she learned English, but she always spoke with a Dutch accent for the rest of her life.

She went through many trials until one day she finally ran away with her youngest daughter Sophia who was only an infant. Isabella had intended to stay with her owner until her emancipation, but he took advantage of her. He had promised her that he would free her one year before the New York law went into effect if she would render him faithful service until that time. When the time came, he reneged on his promise. She now faced one more year of harsh treatment. She was so angry that she determined to take what was justly her own. 

She asked God to help her escape. She thought that she heard a voice telling her to leave in the early hours of the morning, so she did. Then she asked for direction and was given a vision of a house that she actually found later on her journey. There were some kindly Quakers living there. They invited her to stay. When her master caught up with her and tried to take her back, these kindly Christians, Isaac and Maria Van Wagenen, paid the price of her last year’s service and so he went home with his $20. Isabella remained with these good people for a long time.

It was during this time that Isabella underwent a life changing experience. She had always had faith that God was real, but now she began to sense God’s overwhelming presence. She realized that Jesus had always loved her and her heart was so full of joy that she could not contemplate anything else except telling everyone what a wonderful Savior He is. A new life began for her.   
At some point, Isabella wanted to change her name in order to leave behind all of the associations of her old life. She believed that the Lord gave her the new name of Sojourner. When asked why she changed her name she said it was because God had told her to travel east as a traveling preacher. She was now God’s instrument – a sojournerfor truth.

She had not troubled over having only a Christian name, but since it seemed good to have a surname she asked the Lord for help. “And it came in that moment, like a voice, just as true as God is true, ‘Sojourner Truth.’ And I leaped for joy. ‘Why,’ said I, ‘thank you, God; that is a good name. Thou art my last master, and thy name is Truth; and Truth shall be my abiding name till I die.'”[1]

Sojourner wanted to do something to help her people. Among other things she tried to get the United States government to give the colored people (as they were called in those days) some land out west. She believed that they could become self-supporting. This dream never materialized.

But Sojourner accomplished many other good things. Though remembered as an abolitionist and women’s rights advocate, Sojourner also worked for prison reform, property rights and universal suffrage. She became a reformer in other ways. For example, due to the influence of the Quakers, she was concerned about how women dressed. We could use her advocacy today! She believed that modesty was more important than just blindly following the fashions. She had adopted Quaker style dress for herself. She was also an active worker in the temperance movement.

She was nearly six feet tall and strongly built. She had a deep voice and when she spoke people listened. She had been blessed with keen intelligence and common sense and was quick witted. She could debate opponents on issues point by point with irrefutable answers. One of her most famous speeches, which has been preserved for us is – “Ain’t I a Woman?” This was given at a women’s rights convention in Ohio in 1851. Here is a part of the speech as printed in the local paper at the time:

“And raising herself to her full height, and her voice to a pitch like rolling thunders, she asked ‘And a’n’t I a woman? Look at me! 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 a’n’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 a well! And a’n’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 a’n’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.

“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 old 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.”

This was truly a remarkable speech allowing Sojourner to speak truth in a humorous way and avoid acrid criticism. She won many hearts with her wit and wisdom.
There are many other incidents that could be related about this fascinating woman. She is to be admired not only for her courage, but also for the way she rose above the inevitable harassment she received. One time she was told that the building where she was supposed to speak would be burned down. She responded, “Then I will speak to the ashes.” Her quick wit did not always protect her. After a violent mob physically assaulted her, her injuries to her leg were so severe that she always had to walk with a cane for the rest of her life. 

Sojourner had no “book learning” but she was a power at meetings; there was no tongue more feared than hers. She did not accomplish as much for her people as she would have liked, but it was not her fault. Change was slow. Many other black women were freed and went on to poor or mediocre lives, but not Sojourner. “People ask me,” she once said, “how I came to live so long and keep my mind; and I tell them it is because I think of the great things of God; not the little things.” 

Sojourner Truth died on November 26, 1883. Her last words were, “Be a follower of the Lord Jesus.” She accomplished many things but following the Lord Jesus was the most important to her. She was truly a remarkable woman.

[1]You can read more from her book: Narrative of Sojourner Truth, a Northern Slave, Emancipated from Bodily Servitude by the State of New York, in 1828. (Boston: Printed for the Author. 1850). Available on many websites.

African-American Women in America

African-American Women in America

For the next few weeks we will relate the stories of many of the remarkable black women in the United States from the last several centuries. During the nineteenth century slavery and the reality of racial differences contributed significantly to the lives of black women. Even though slavery was ended in the 1860’s racial prejudice has continued in the North and the South even in our day. 

This continued racism has affected black men and women economically, politically, and religiously. Black Christian religious experiences are different from those of white Christians. Furthermore, within black communities women are subject to male headship and so the black woman’s experience is also different from that of black males. And so, black women have a unique experience within evangelical Protestantism that is distinct even from black males and white females. 

In spite of belonging to the lowest strata of society in the United States, behind white and black males and white women, black females have embraced the Christian faith wholeheartedly. Many women bravely follow their callings from the Holy Spirit to serve in the Church and society. In the eighteenth and nineteenth centuries there were black women writers, evangelists and preachers such as Phillis Wheatley, Jarena Lee, Sojourner Truth, and Amanda Berry Smith. Other black women made contributions in missions, business, and culture such as Mother Eliza Davis George, Madam C. J. Walker, and Rosa Parks.

We will begin our series with an eighteenth century poet – Phillis Wheatley, the first African-American female to have her works published.

Phillis Wheatley – (c. 1753-December 5, 1784)

Thou, Lord, whom I behold with glory crown’d,

By what sweet name, and in what tuneful sound

Wilt thou be prais’d? Seraphic pow’rs are faint

Infinite love and majesty to paint.

To thee let all their grateful voices raise,

And saints and angels join their song of praise.

(From: “On the death of a young Lady of Five Years of Age”. Phillis Wheatley)

Phillis Wheatley was born around 1753 in Senegal West Africa, which is between present-day Gambia and Ghana. She was kidnapped and brought to Boston. Of course Phillis Wheatley was not her birth name, but the name she was given when she arrived at the home of her new owners, John and Susanna Wheatley. The ship that brought her over to America in 1761 was the Phillis, a slave ship owned by Timothy Fitch. Her last name was her owner’s name which was customary at the time. In the mid-eighteenth century approximately 1000 of Boston’s more than 15,000 residents were slaves.

John Wheatley bought Phillis to be a servant to his wife. Phillis was a sickly child, but Susanna recognized her agile and intelligent mind and gave her an extraordinary education for any woman of that time, let alone a slave. The Wheatley’s were devout Christians and we are not sure when Phillis became a believer but it was very early in her life. She was baptized at the Congregationalist Old South Church on August 18, 1771. 

Phillis learned English, the Bible, Christianity, Latin, ancient history, geography, and classical literature. She was a quick learner; within sixteen months Phillis was proficient enough in the English language to be able to read even “the most difficult parts of the Sacred Writings” according to the Wheatley’s. Phillis especially loved poetry. Her poems and letters show that she was familiar with Alexander Pope, John Milton, William Shenstone, Horace, Virgil, Ovid, Terence, and Homer.  How many twelve-year olds in our day can read the writings of these classical giants?  

Though Phillis was treated very kindly by Susanna, she was still a slave. Her poetry would reflect thoughts on slavery, but also on the kindness of her mistress, whom she loved very much.

Phillis wrote her first published poem when she was 12 years old. Her poetry reflected the Christianity that she had learned from Susannah Wheatley and from George Whitefield. Susannah was a supporter of the famous evangelist and Phillis went with her to hear Whitefield and other Calvinist Methodist preachers. 

Phillis’ first published poem, “On Messrs. Hussey and Coffin”, was a tale of two men who nearly drowned at sea and their steady faith in God. Published by the Newport Mercuryin 1767, this poem reflected Phillis’ strong faith in God and would anticipate the Christian piety that would characterize most of the poetry that she would write. 

For the next several years, Phillis continued to write and publish occasional poems. Her fame became international however after she wrote a funeral elegy for George Whitefield after his death in 1770. This poem was addressed to the Countess of Huntingdon, Lady Selina Hastings. The Countess of Huntingdon was a supporter of George Whitefield and Charles and John Wesley. Left a fabulous fortune when she was widowed, Lady Selina chose to advance the cause of the Gospel by using most of her money for evangelical causes. Whitefield was Lady Selina’s chaplain. 

After this elegy was published, Phillis’ reputation as a gifted poet spread throughout the colonies and Great Britain. Here is an excerpt from “On the Death of the Rev. Mr. George Whitefield, 1770”:

Hail, happy saint, on thine immortal throne,

Possest of glory, life, and bliss unknown;

We hear no more the music of thy tongue,’

Thy wonted auditories cease to throng.

Phillis also wrote letters or poetry addressed to George Washington, King George in England, Dr. Benjamin Rush, and many others. She wrote on the theological topics of Atheism and Deism as well, showing her understanding of the Bible and practical wisdom. 

Slavery and her own experience were the topics of several poems. Though she longed for an end to the cruel practice of slavery, she was able to put into perspective the difference between physical slavery and spiritual slavery. She understood that eternal life is forever and life on this earth is short. She was grateful to God for rescuing her soul:

“On being brought from Africa to America”

‘Twas mercy brought me from my Paganland,

Taught my benighted soul to understand

That there’s a God, that there’s a Saviourtoo:

Once I redemption neither sought nor knew.

Some view our sable race with scornful eye,

“Their colour is a diabolic die.”

Remember, Christians, Negros, black as Cain,

May be refin’d, and join th’ angelic train.

Phillis’ first volume of poetry was published in London in 1773. Later in her life she hoped to publish a second volume but was unable to accomplish that goal. Unfortunately for us, that volume is lost.

Of course the early 1770’s was a time when tensions were growing between the colonists and Great Britain. The War for American Independence interrupted Phillis’ career. People were buying books on other topics. Her master moved several times. Her beloved mistress, Susanna died on March 3, 1774. Phillis continued to live in the Wheatley house until John Wheatley died in 1778. Phillis was effectively, if not legally freed. 

Phillis struggled to support herself by selling copies of her poetry. She met and married John Peters, a free black, on April 1, 1778. At first this marriage seemed to be a sound one, but it deteriorated. We are not sure what all happened, but apparently Peters changed jobs frequently and was often in debt. He seems to have been conceited as well. John and Phillis had three children all of whom died early. The third child died at the same time as Phillis on December 5, 1784. Her last known poem was addressed to George Washington. On December 8, Phillis and her daughter were buried together in an unmarked grave.

John sold Phillis’ manuscripts and books to cover his debts. The first American edition of her “Poems” was finally published in Philadelphia in1786.

Phillis Wheatley’s poetry continued to be used as evidence for the humanity, equality, and literary talents of African Americans. At the beginning of the twenty-first century, her place in the developing tradition of literature by people of African descent is secure as the mother of African-American literature. No one should ever doubt that talent and intellect are not a function of color but are gifts of God to any of His children no matter where they are from. We are thankful that God blessed us with Phillis Wheatley. May we learn from her life to have confidence in our callings no matter our circumstances.