Black Women Writers and Speakers
During Black History Month, we related the stories of four women who were the first Black women to earn their PhD’s. Then we looked at two more amazing women who were outstanding in their fields, Mary W. Jackson, first female engineer at NASA and Mary J. Patterson, first Black woman to earn a BA in education.
Last week we continued with our series on “Black Women in America” by recounting the stories of great black female educators. Sarah Jane Woodson Early, Mary McLeod Bethune, and Charlotte Hawkins Brown made major contributions to quality education for black students.
Many of the women we have covered are “firsts”. Black women faced a lot of obstacles in their paths to obtain equal opportunities. The seven women we have studied so far were not trying to achieve better things for Black people so they could be remembered; they simply used their God-given gifts in a courageous way to persevere in what they believed was true justice for all races.
This week we will tell the stories of two remarkable Black women speakers and writers who were also activists – Sojourner Truth and Phillis Wheatley.
Sojourner Truth (1797?-1883)
“There is neither Jew nor Gentile, neither slave nor free, nor is there male and female; for you are all one in Christ Jesus.” (Galatians 3:28).
The date of birth of Isabella Baumfree, known to us 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 was a slave until her mature adulthood. Isabella had many last names over her lifetime because she had a number of masters. In those days slaves took 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. The new family 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.
Isabella went through many trials until she finally ran away with her youngest daughter, Sophia who was only an infant. She 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 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. There came to her “the true revelation of the character and attributes of God, and of the office of Jesus Christ as the Mediator and Savior; and the converted Sojourner became from that time henceforward one of the most faithful, consistent, and zealous of Christian disciples.” (“A Brief Biography of Sojourner Truth” by Harriet Carter and John W. Cromwell).
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. Later, a Quaker woman whom she met asked her for her name.
She responded, “Sojourner.”
“Sojourner what?” asked the lady.
Sojourner 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.'”
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 did many other good things. She was an active worker in the temperance movement. She also fought for women’s rights.
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 native intelligence 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.”
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 her circumstances. 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.” She was truly a remarkable woman.
In 2020 the first-ever monument to real women was unveiled in Manhattan’s Central Park.[1] The sculptor, Meredith Bergmann was intent on including a black woman. She said, “My hope is that all people, especially girls and boys, will be inspired by this scene of women of different races, different religious backgrounds and different economic status working together to change the world.”[2]
Phillis Wheatley (1753-1784)
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 West Africa, probably somewhere between present-day Gambia and Ghana. She was kidnapped and brought to Boston. 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. At the time, 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 fourteen-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’ poetry would reflect the Christianity that she had learned from Susannah.
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 Mercury in 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 poems. 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 Pagan land,
Taught my benighted soul to understand
That there’s a God, that there’s a Saviour too:
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. 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. On December 8 they 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 Black 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 or race 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.[3]
[1] Previously, statues included Alice in Wonderland, Mother Goose and Juliet from “Romeo and Juliet”. In the 167-year history of the park no real women had been depicted, let alone a black woman.
[2] https://www.cbsnews.com/news/central-park-unveils-statue-womens-rights-pioneers-equality-day/
[3] You can read her letters and poems for free at the Project Gutenberg website.
https://www.gutenberg.org/files/409/409-h/409-h.htm#link2H_4_0019
