Sojourner Truth in 1867: Keep the Thing Stirring!

Sojourner Truth

“I feel,” said Sojourner Truth, “that if I have to answer for the deeds done in my body just as much as a man, I have a right to have just as much as a man.”

On May 9, 1867, Sojourner Truth, a former slave and famous abolitionist speaker, pressed for women’s economic rights in a metaphor-filled speech. She was speaking at the First Annual Meeting of the American Equal Rights Association, held at the Church of the Puritans in New York City. She spoke in metaphors to accentuate women's rights.

As she spoke, such metaphors as weeding the garden, riding horses, and healing a knife wound expressed the path toward economic equality. Metaphors, which link seemingly unrelated concepts, strike to our deepest feelings. Sojourner Truth’s speech about justice for women surely seemed radical in 1867. Yet, the problems of justice and freedom that she described in 1867 still plague the United States, indeed the world, even to this day. Indeed, just last year, the Pew Foundation found that, “even as women have continued to outpace men in educational attainment, the pay gap has been stuck in a holding pattern since 2002, ranging from 80 to 85 cents to the dollar.”

As she began, standing to applause, Sojourner Truth compared the oppression of women to the recent abolition of slavery:

“My friends, I am rejoiced that you are glad, but I don’t know how you will feel when I get through. I come from another field—the country of the slave. They have got their liberty—so much good luck to have slavery partly destroyed; not entirely. I want it root and branch destroyed.”

That was a metaphor.  Any gardener, then or now, knows that it is never enough to pull the leaves. Only when the weed has been destroyed, as Sojourner Truth said, “root and branch,” do we know that it will never grow back. Now that chattel slavery had been abolished, Sojourner Truth argued that it was time to push for women’s rights. She made her next point with a metaphor about ice fishing. A New Yorker, she knew that ice fishing requires one not only to break the ice, but to keep stirring to prevent the pond from freezing over again:

“I suppose I am about the only colored woman that goes about to speak for the rights of the colored women. I want to keep the thing stirring, now that the ice is cracked.”

Church of the Pilgrims

The speaker had already warned that the audience might not be happy about everything he had to say. The end of the Civil War and the destruction of legalized slavery was a massive blow for freedom. It was, she said, not enough: not until women achieved the same rights as men. 

And, she said, it was not enough to talk about men’s rights:

“There is a great stir about colored men getting their rights, but not a word about the colored women,” Sojourner Truth stated as she pushed for women’s rights. 

“Stir” continued the idea of “stirring” the ice. As a true agitator, Sojourner Truth sought to continue agitation until women, including freed women, had the same rights as men. Otherwise, she pointed out, women’s lot will not have improved at all:

“… and if colored men get their rights, and not colored women theirs, you see the colored men will be masters over the women, and it will be just as bad as it was before.”

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A master, of course, demands work without pay. That is not only a moral fault, but also an economic incentive. That is why it made sense when Sojourner Truth recounted the metaphorical chains that still held women to unequal pay for equal work:

“I suppose I am kept here because something remains for me to do, I suppose I am yet to help to break the chain. I have done a great deal of work; as much as a man, but did not get so much pay. I used to work in the field and bind grain, keeping up with the cradler; but men doing no more, got twice as much pay; so with the German women.”

That is, just like a modern feminist, Sojourner Truth pointed out that women “did not get as much pay.” The problem that she alleged was that while, people viewed the end of slavery as a great triumph, they felt content—too content—to rest without fighting all injustice. Still comparing the oppression of women to slavery, she said:

“You [presumably speaking to men in the audience] have been having our rights so long, that you think, like a slave-holder, that you own us. I know that it is hard for one who has held the reins for so long to give up; it cuts like a knife. It will feel all the better when it closes up again.”

It will feel all the better? Sojourner Truth harshly told the nation to get over their pain, to understand that everything would be better if the nation could heal: again, the speaker’s metaphor drove home a deeper reality. Yes, it hurts to give up power, but, yes again, a nation that heals will be better off. “It will feel all the better,” she said.

Finally, noting that nobody at the conference had been singing, Sojourner Truth said:

“I am going to talk several times while I am here; so now I will do a little singing. I have not heard any singing since I came here.”

After singing the old standard, “We Are Going Home,” she reminded the audience that, before they get to heaven, “first do all we have to do here.”

As the audience listened to her sing, Sojourner Truth had already compared the unequal treatment of women to chattel slavery, spoken against the bonds that unjustly restrict women, and propounded metaphors about everyday life: cracking the ice, breaking chains, turning loose of the reins of injustice, and healing the cuts. She reduced the problem to basic economics: equal pay for equal work. Anything less was trickle-down slavery. And she sang.

The ultimate evil of slavery, of course, is that masters force enslaved Americans to work under conditions of unfathomable cruelty, with no control over their destiny, and without compensation. The institution of slavery continued for centuries because masters gained such a huge economic advantage from unpaid labor. Slavery’s wickedness was a moral failing, but economic gain was its obvious cause. 

In her 1867 speech, Sojourner Truth pointed out the continuing injustice that occurred when women are oppressed economically. Her metaphors brought the injustice to life.

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Research note:

1. It is often surprisingly hard to get accurate texts of even the most famous speeches. Sojourner Truth’s 1851 Akron, Ohio speech, “Aren’t I a Woman?” is more famous. However, communication scholars have known for many years that the published text of “Aren’t I a Woman?” is not accurate. Sojourner Truth’s 1867 speech, which I discuss in this blog post, was recorded by a shorthand reporter, and so the text probably comes reasonably close to what she said and gives us a better idea of her actual speaking style.

2. Scholars have given many excellent discussions of the role of metaphors in rhetoric. In his ground-breaking book, The Philosophy of Rhetoric, I. A. Richards argues that all language is basically metaphorical. For example, when we talk about “the leg of the table,” we know perfectly well that tables don’t really have legs. It’s a metaphor. Richards showed that metaphors can carry literal and emotional meaning. Anyway, for people who want to learn more about metaphors and rhetoric, Richards’ book is probably a good place to start. 

by William D. Harpine

Copyright © 2024, William D. Harpine

Image of Sojourner Truth, public domain, via Wikimedia Commons

Image of the The Church of the Pilgrims, public domain, via Wikimedia Commons