CtummelTs essay "The Black Woman of the South: Het Neglects and Her Needs," a pioneering address he delivered in Together with Wells's short pieces.
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In , at the age of 56, Cooper began courses for her doctoral degree at Columbia University , but was forced to interrupt her studies in when she adopted her late half-brother's five children upon their mother's death.
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Over a decade she researched and composed her dissertation , completing her coursework in At 65, she became the fourth black woman in American history to earn a Doctorate of Philosophy degree. On February 27, , Cooper died in Washington, D. Her memorial was held in a chapel on the campus of Saint Augustine's College , in Raleigh, NC where her academic career began. She was buried alongside her husband at the City Cemetery in Raleigh. Pages 24 and 25 of the United States passport contain the following quotation: Also in , a tuition-free private middle school was opened and named in her honor, the Anna Julia Cooper Episcopal School on historic Church Hill in Richmond, Virginia.
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Ain't I a Woman?
Saints portal African American portal Feminism portal Biography portal. Cooper, A Voice From the South. Anocostia Neighborhood Museum of the Smithsonian Institution. African Americans and the Struggle for Justice.
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Retrieved August 26, Anna Julia Cooper, — Teacher, Scholar, and Timeless Womanist". The Journal of Negro Education. A Voice from the South. A Woman of Courage: The Story of Anna J. Augustine's Normal School, —99". Retrieved March 23, Cooper", Daughters of Africa , London: Jonathan Cape, , p. Hampton University Department of Sociology. Retrieved March 5, A Voice from the South: An Anthology of Women's Rhetoric s. University of Pittsburgh Press. University of Tennessee Press. The World's Congress of Representative Women.
Archived October 22, , at the Wayback Machine. Retrieved from " https: Anglican saints African-American Episcopalians St. Views Read Edit View history. In other projects Wikimedia Commons. This page was last edited on 14 September , at Why children, if you have woman's rights, give it to her and you will feel better. You will have your own rights, and they won't be so much trouble. I can't read, but I can hear. I have heard the bible and have learned that Eve caused man to sin. Well, if woman upset the world, do give her a chance to set it right side up again. The Lady has spoken about Jesus, how he never spurned woman from him, and she was right.
When Lazarus died, Mary and Martha came to him with faith and love and besought him to raise their brother. And Jesus wept and Lazarus came forth. And how came Jesus into the world? Through God who created him and the woman who bore him. Man, where was your part? But the women are coming up blessed be God and a few of the men are coming up with them.
But man is in a tight place, the poor slave is on him, woman is coming on him, he is surely between a hawk and a buzzard. The speech was recalled 12 years after the fact by Gage, an activist in the woman's rights and abolition movements. Gage, who presided at the meeting, described the event: The leaders of the movement trembled on seeing a tall, gaunt black woman in a gray dress and white turban, surmounted with an uncouth sunbonnet, march deliberately into the church, walk with the air of a queen up the aisle, and take her seat upon the pulpit steps.
A buzz of disapprobation was heard all over the house, and there fell on the listening ear, 'An abolition affair! Again and again, timorous and trembling ones came to me and said, with earnestness, "Don't let her speak, Mrs. Gage, it will ruin us. Every newspaper in the land will have our cause mixed up with abolition and niggers, and we shall be utterly denounced.
The second day the work waxed warm. Methodist, Baptist, Episcopal, Presbyterian, and Universalist minister came in to hear and discuss the resolutions presented. One claimed superior rights and privileges for man, on the ground of "superior intellect"; another, because of the "manhood of Christ ; if God had desired the equality of woman, He would have given some token of His will through the birth, life, and death of the Saviour.
There were very few women in those days who dared to "speak in meeting"; and the august teachers of the people were seemingly getting the better of us, while the boys in the galleries, and the sneerers among the pews, were hugely enjoying the discomfiture as they supposed, of the "strong-minded. When, slowly from her seat in the corner rose Sojourner Truth, who, till now, had scarcely lifted her head. She moved slowly and solemnly to the front, laid her old bonnet at her feet, and turned her great speaking eyes to me.
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There was a hissing sound of disapprobation above and below. I rose and announced, "Sojourner Truth," and begged the audience to keep silence for a few moments. The tumult subsided at once, and every eye was fixed on this almost Amazon form, which stood nearly six feet high, head erect, and eyes piercing the upper air like one in a dream. At her first word there was a profound hush. She spoke in deep tones, which, though not loud, reached every ear in the house, and away through the throng at the doors and windows. The following is the speech as Gage recalled it in History of Woman Suffrage which was, according to her, in the original dialect as it was presented by Sojourner Truth:.
I tink dat 'twixt de niggers of de Souf and de womin at de Norf, all talkin' 'bout rights, de white men will be in a fix pretty soon. But what's all dis here talkin' 'bout? Nobody eber helps me into carriages, or ober mud-puddles, or gibs me any best place! Look at my arm! 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 as 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! 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? The cheering was long and loud. Whar did your Christ come from? Raising her voice still louder, she repeated, "Whar did your Christ come from? From God and a woman! Man had nothin' to do wid Him. Turning again to another objector, she took up the defense of Mother Eve.
I can not follow her through it all.
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It was pointed, and witty, and solemn; eliciting at almost every sentence deafening applause; and she ended by asserting: And now dey is asking to do it, de men better let 'em. Amid roars of applause, she returned to her corner, leaving more than one of us with streaming eyes, and hearts beating with gratitude.
She had taken us up in her strong arms and carried us safely over the slough of difficulty turning the whole tide in our favor. I have never in my life seen anything like the magical influence that subdued the mobbish spirit of the day, and turned the sneers and jeers of an excited crowd into notes of respect and admiration. Hundreds rushed up to shake hands with her, and congratulate the glorious old mother, and bid her God-speed on her mission of 'testifyin' agin concerning the wickedness of this 'ere people.
There is no single, undisputed official version of Truth's speech.
Robinson and Truth were friends who had worked together concerning both abolition of slavery and women's rights, and his report is strictly his recollection with no added commentary. Since Robinson's version was published in the Anti-Slavery Bugle , the audience is largely concerned with the rights of African Americans rather than women; it is possible Robinson's version is framed for his audience.
Anna J. Cooper
Although Truth collaborated with Robinson on the transcription of her speech, Truth did not dictate his writing word for word. The historically accepted standard version of the speech was written by Gage, but there are no reports of Gage working with Truth on the transcription. Truth is said to have prided herself on her spoken English. The rearticulation in the different published versions of Gage's writings serve as the metonymic transfiguration of Truth.