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Sojourner Truth:

By Hasien Jacobs

English 102

February 27, 2017

For Assistant Professor Donald Scott

Research Proposal

Thesis Question: What motivated Sojourner Truth to become an anti-slavery advocate and what methods did she use?

Thesis Answer: Sojourner Truth became an anti-slavery advocate in 1826, when she learned that her son, Peter, had been illegally sold into slavery in Alabama, while living in New York, Isabella attended the many camp meetings held around the city, and she quickly established herself as a powerful speaker, capable of converting many with, a symbol for faith in nonviolence and God's power to right the wrongs of slavery.

Born into slavery in 1797, Isabella Baumfree, who later changed her name to Sojourner Truth, would become one of the most powerful advocates to fight for human rights in the nineteenth century. In addition, she was separated from her family and sold several times before ending up on the farm of John and Sally Dumont. Nevertheless, the condition for most slaves in the rural North were the same. Therefore, Isabella lived isolated from other African Americans. Although, she suffered from physical and sexual abuse by her enslavers (Women’s Rights, Web). Even though, her master failed to honor his promise to free her or to uphold the New York Anti-Slavery Law of 1827 Isabella ran away. She later informed her master, by saying “I did not run away, I walked away by daylight….”. Her spiritual beliefs guiled her through and to her freedom safely (Foner, Garraty, Web). Furthermore, she births a child who was illegally sold under fraudulent acts of her old slave master. Meanwhile, she encounters happiness with a man she would later on marry and take on a different life with him standing by her in the fight of freedom for all African Americans. Isabella became more in-depth with her fight and became a member of the judicial process and also joined a church that would help her succeed in her mission for all to be free. Isabella learns that her pastor is more powerful and well-known then she thought and all of his teachings is more benefit to her then just words. Last but not lease, Isabella was forced to leave the city by those who promise to protect her and keep her safe it was clear that everything she undertaken in the city was now proven failure. Finally, Isabella ventured out independently and finds herself surrounded by people of less intelligence and no form of ideas but of the same color.

Sentence Outline

Thesis Question: What stimulated Sojourner Truth to want to be an anti-slavery advocate and what methods did she use?

Thesis Answer: Sojourner Truth became an anti-slavery advocate (1) in 1826, when she learned that her son, Peter, had been illegally sold into slavery in Alabama. (2) while living in New York, Isabella attended the many camp meetings held around the city, and she quickly established herself as a powerful speaker, capable of converting many with (3) a symbol for faith in nonviolence and God's power to right the wrongs of slavery.

1.Truth’s son, Peter was illegally sold into slavery in Alabama.

Previous to Isabel's leaving her old master, he had sold her child.
The law expressly prohibited the sale of any slave out of the State
minors were to be free at twenty-one years of age

2. Sojourner Truth established herself as powerful speaker

Attended camp meetings to help her succeed with her mission of freedom and nonviolence.
Her involvement within the church helped build her leadership skills and knowledge of being an anti-slavery advocate and a woman right activist.

3. Faith and nonviolence with the power of GOD.

a. Sojourner Truth decided to walk a spiritual path in which she couldn’t be violent no matter what type of violence she had to face.

b. Sojourner Truth was a person who didn’t believe in physical abuse, fighting words, terroristic acts or the use of weapons; she practiced and demonstrated nonviolence.

CONCLUSION

Hasien Jacobs

English 102

February 27, 2017

Assistant Professor Donald Scott

Sojourner Truth: The Great Antislavery Advocate

Born into slavery in 1797, Isabella Baumfree, who later changed her name to Sojourner Truth, would become one of the most powerful advocates to fight for human rights in the nineteenth century. In addition, she was separated from her family and sold several times before ending up on the farm of John and Sally Dumont. Nevertheless, the condition for most slaves in the rural North were the same. Therefore, Isabella lived isolated from other African Americans. Although, she suffered from physical and sexual abuse by her enslavers (Olive, Web). Even though, her master failed to honor his promise to free her or to uphold the New York Anti-Slavery Law of 1827 Isabella ran away. She later informed her master, by saying “I did not run away, I walked away by daylight….”. Her spiritual beliefs guiled her through and to her freedom safely. When she was younger, In the evening, when her mother's work was done, she would sit down under the sparkling vault of heaven, and calling her children to her, would talk to them of the only Being that could effectually aid or protect them. Her teachings were delivered in Low Dutch, as follows:-- My children, there is a God, who hears and sees you.' 'A God, mau-mau! Where does he live?' asked the children. 'He lives in the sky,' she replied; 'and when you are beaten, or cruelly treated, or fall into any trouble, you must ask help of him, and he will always hear and help you.' She taught them to kneel and say the Lord's prayer. She entreated them to refrain from lying and stealing, and to strive to obey their masters (Olive, Web). Furthermore, she births a child who was illegally sold under fraudulent acts of her old slave master (Foner, Garraty, Web). Meanwhile, she encounters happiness with a man she would later on marry and take on a different life with him standing by her in the fight of freedom for all African Americans. Isabella became more in-depth with her fight and became a member of the judicial process and also joined a church that would help her succeed in her mission for all to be free. Isabella learns that her pastor is more powerful and well-known then she thought and all of his teachings is more benefit to her then just words. Last but not lease, Isabella was forced to leave the city by those who promise to protect her and keep her safe it was clear that everything she undertaken in the city was now proven failure. Finally, Isabella ventured out independently and finds herself surrounded by people of less intelligence and no form of ideas but of the same color.

A little previous to Isabel's leaving her old master, he had sold her child, a boy of five years, to a Dr. Gedney, who took him with him as far as New York city, on his way to England; but finding the boy too small for his service, he sent him back to his brother, Solomon Gedney. This man disposed of him to his sister's husband, a wealthy planter, by the name of Fowler, who took him to his own home in Alabama. This illegal and fraudulent transaction had been perpetrated some months before Isabella knew of it, as she was now living at Mr. Van Wagener's. The law expressly prohibited the sale of any slave out of the State,--and all minors were to be free at twenty-one years of age; and Mr. Dumont had sold Peter with the express understanding, that he was soon to return to the State of New York, and be emancipated at the specified time. (Olive, Web)

In 1826, Isabella was living with the Van Wagenens, white Methodists, She had not been there long before her old master, Dumont, appeared, as she had anticipated; for when she took French leave of him, she resolved not to go too far from him, and not put him to as much trouble in looking her up--for the latter he was sure to do--as Tom and Jack had done when they ran away from him, a short time before. This was very considerate in her, to say the least, and a proof that 'like begets like.' He had often considered her feelings, though not always, and she was equally considerate.

When her master saw her, he said, 'Well, Bell, so you've run away from me.' 'No, I did not run away; I walked away by day-light, and all because you had promised me a year of my time.' His reply was, 'You must go back with me.' Her decisive answer was, 'No, I won't go back with you.' He said, 'Well, I shall take the child.' This also was as stoutly negatived.

Mr. Isaac S. Van Wagener then interposed, saying, he had never been in the practice of buying and selling slaves; he did not believe in slavery; but, rather than have Isabella taken back by force, he would buy her services for the balance of the year--for which her master charged twenty dollars, and five in addition for the child. The sum was paid, and her master Dumont departed; but not till he had heard Mr. Van Wagener tell her not to call him master,--adding, 'there is but one master; and he who is your master is my master.' Isabella inquired what she should call him? He answered, 'Call me Isaac Van Wagener, and my wife is Maria Van Wagener.' Isabella could not understand this, and thought it a mighty change, as it most truly was from a master whose word was law, to simple Isaac S. Van Wagener, who was master to no one. With these

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noble people, who, though they could not be the masters of slaves, were undoubtedly a portion of God's nobility, she resided one year, and from them she derived the name of Van Wagener; he being her last master in the eye of the law, and a slave's surname is ever the same as his master; that is, if he is allowed to have any other name than Tom, Jack, or Guffin. Slaves have sometimes been severely punished for adding their master's name to their own. But when they have no particular title to it, it is no particular offence.

when she learned that her son, Peter, had been illegally sold into slavery in Alabama. Previous to Isabel's leaving her old enslaver, he sold her five-year-old son. This illegal and fraudulent transaction had been perpetrated some months before Isabella knew of it. The law expressly prohibited the sale of any slave out of the State, --and all minors were to be free at twenty-one years of age; and Mr. Dumont had sold Peter with the express understanding, that he was soon to return to the State of New York, and be emancipated at the specified time (Olive, Web). An outraged Isabella had no money to regain her son, but with God on her side she said she felt "so tall within, as if the power of a nation was within [her]." She acquired money for legal fees, and filed a complaint with the Ulster County grand jury. Peter was returned to her in the spring of 1828, marking the first step in a life of activism inspired by religious faith (Olive, Web).

While living in New York, Isabella attended the many camp meetings held around the city, and she quickly established herself as a powerful speaker, capable of converting many. In 1843, she was "called in spirit" on the day of Pentecost. The spirit instructed her to leave New York, a "second Sodom," and travel east to lecture under the name Sojourner Truth. This new name signified her role as an itinerant preacher, her preoccupation with truth and justice, and her mission to teach people "to embrace Jesus, and refrain from sin. After experiencing a religious conversion, Isabella became an itinerant preacher and in 1843 changed her name to Sojourner Truth. During this period, she became involved in the growing antislavery movement (This far by faith, web). Truth embraced evangelical religion and became involved in moral reform and abolitionist work. She collected supplies for black regiments during the Civil War and immersed herself in advocating for freed people during the Reconstruction period. Truth was a powerful and impassioned speaker whose legacy of feminism and racial equality still resonates today. She is perhaps best known for her stirring “Ain’t I a Woman?” speech, delivered at a women’s convention in Ohio in 1851 (Foner, Garraty, Web). Sojourner Truth first met the abolitionist Frederick Douglass while she was living at the Northampton Association. Although he admired her speaking ability, Douglass was patronizing of Truth, whom he saw as "uncultured." Years later, however, Truth would use her plain talk to challenge Douglass. At an 1852 meeting in Ohio, Douglass spoke of the need for blacks to seize freedom by force. As he sat down, Truth asked "Is God gone?" Although much exaggerated by Harriet Beecher Stowe and other writers, this exchange made Truth a symbol for faith in nonviolence and God's power to right the wrongs of slavery. Until old age intervened, Truth continued to speak passionately on the subjects of women's rights, universal suffrage and prison reform. She was also an outspoken opponent of capital punishment, testifying before the Michigan state legislature against the practice. She also championed prison reform in Michigan and across the country. While always controversial, Truth was embraced by a community of reformers including Amy Post, Wendell Phillips, William Lloyd Garrison, Lucretia Mott and Susan B. Anthony—friends with whom she collaborated until the end of her life, Sojourner Truth died at her home in Battle Creek, Michigan, on November 26, 1883 (Foner, Garraty, Web).

Works Cited

Sojourner Truth Biography, web

This far by faith, web.

Foner Eric and Garraty John A., The Reader’s Companion to American History, 1991, web.

Women’s Rights, web.

Gilbert Olive, Truth Sojourner,1883

Narrative of Sojourner Truth Truth, Sojourner, d. 1883 Gilbert, Olive 144 p., ill.Boston J. B. Yerrinton and Son, Printers 1850