Truth illustrates the power of enactment, the force of metaphor and the use of theology to respond to biblical justifications for woman's inferior position, and is fairly typical of the female rhetors of the day. Truth's famous address "Ain't I A Woman?, often written in what was taken to be the speech of a Southern Black slave, has probably been reproduced inaccurately. Since Truth grew up in New York State speaking Dutch, and had no contact with Southerners until her teens, it was thus unlikely that she spoke in public in such dialect.
Sojourner Truth drew her audience's attention to a subject that had begun to ignore-the rights and material conditions of former slaves, including "colored women." During a career that spanned three decades, Truth spoke at woman's rights and antislavery meetings, boldly supporting abolition, universal suffrage, and the rights of freed people, working-class African Americans, and black women. Truth, although singular in style, was like other early black feminists who maintained multiple political associations and negotiated the conflicting demands of competing and intersecting publics. She often produced double-voiced addresses that demanded consideration of her location and the ways in which they were represented.
The African American women, who have acquired representative status, "embodying" early black feminism in our historical memory, require particular attention. Many recognize a single name, Sojourner Truth, as the black feminist of the nineteenth century. Remaining in our memories and imaginations for longer than any of her contemporaries, Truth has become a highly transportable symbol of black feminist "difference" and of the intersection of race and gender.
Truth begs the question of exactly how particular representations of her served interests within the nineteenth-century woman's rights movement and shaped the image we have inherited.
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