Literary Traditions of NST (entry #5)

Sojourner Truth's narrative fits intricately into the slave narratives of the time. Her narrative fallows many of the literary traditions of the period, and we are inclined to see this in the form of textual evidence from her narrative. Also, Sojourner's experiences (such as sexual abuse, spiritual guidance, and personal struggle) are common occurrences of the genre. It is pertinent to remember that many slave narratives, like Sojourner Truth's, were highly mediated by outside influences. One must therefore read this narrative keeping in mind that a white woman took dictations of Truth's experiences, and the narrative was published and funded by white men. What is written in the narrative is what the publisher/editor wanted the audience to know. The narrative is merely the aggregations of what the framers of the narrative thought was most important.

One can pick out many correlations between period old and new narratives. As one may recall, a common atrocity slave women faced was sexual abuse by their masters. Harriet Jacobs was quoted in her narrative as saying: "Slavery is terrible for men; but it is far more terrible for women" (823). Jacob's narrative was one of the few that openly addressed the issue of sexual abuse during slave times. The reason why sexual abuses of women were not openly expressed in narratives was because the writers did not want to hurt the purity of the slave women. The general cultural belief of the time was that the model "fine" upstanding Christian woman was very reserved. It was a common belief that slave women were licentious by nature, and highlighting the sexual abuse of slave women only stood to hurt the credibility of the narrative.

Unlike Jacob's sexually explicit narrative, Sojourner Truth's narrative fallows a similar pattern to that of the "History of Mary Prince"; whereas sexual abuses were not addressed openly but were present in the subtext. The reader gets a hint that Sojourner Truth may have been sexually assaulted. This is a possibility in the way one of her former mistresses, Mrs. Dumont is depicted. "Isabella suffered many hardships at the hands of Mrs. Dumont, whom Isabella later described as cruel and harsh. Although she did not explain the reasons for this treatment in her later biography narrative, historians have surmised that the unspeakable things might have been sexual abuse or harassment, or simply the daily humiliations that slaves endured" (Women in History). However, one is inclined to believe that there is a reason as to why the author was not willing to highlight some of the abuses Truth experienced. It is very possible to extrapolate from this information that she was most likely sexually abused (a very common practice that oppressed many slave women). One can see an example of the implied sexual abuses as written in Mary Prince's narrative: " Mr. D--, to whom conduct of peculiar atrocity is ascribed" (Prince 1). The narrator does not openly condemn the acts of the Masters/Mistresses, but implies that their actions may have been sexually abusive. One can only infer upon the limited information provided in the text that these events may have been sexually abusive.

In addition to subtle hint of sexual abuse, Sojourner Truth's narrative distinctly fallows that of a spiritual narrative. Throughout the narrative, there is a strong presence of spirituality. In one of her spiritual awakenings the author quotes: "Her heart recoils now, with very dread, when she recalls these shocking, almost blasphemous conversations with the great Jehova . And well for herself she deem it, that, unlike earthly potentates, his infinite character combined the tender father with the omniscient and omnipotent Creator of the universe" (612). Truth's journey out of slavery coincides with her spiritual journey to god. This can be related to that of "Memoir of Old Elizabeth A Colored Woman". Both women ended up becoming preachers, and both women experienced some sort of spiritual conflict to overcome. Slavery denied these women the right to express their spiritual freedoms. In addition, both women found peace in the lord. Old Elizabeth exclaimed: " I then renewed my struggle, crying for mercy and salvation, until I found that every cry raised me high and higher, and my head was quite above the fiery pillars. Then I thought I was permitted to look straightforward, and saw the Savior standing with his hands stretched out to receive me" (Old Elizabeth 6). This rhetoric only helps to add to the character's credibility. The period public likes to see that the person written in the narrative has strong spiritual connections to god. The authors like to distinct between past spiritual ignorance and revelation. It is common in slave narratives to underline the spiritual journey of the enslaved.

The narrative fallows the general formula of many slave narratives. Like Frederick Douglass, Harriet Jacobs, Mary Prince, Old Elizabeth, and many others, Sojourner Truth's narrative fallows a line of conflict and conflict resolution. There is normally a point of struggle for the enslaved (foremost living under slavery) in which the character most likely uses religion as an aid to solve their internal/external problems. Like Frederick Douglass and Harriet Jacobs, Sojourner Truth struggles to cope with the degradation of slavery on her physical and psychological well being (conflict). The readers are inclined to see some degree of resolution when the character escapes bondage and (sometimes) finds faith. Sojourner Truth merely used her faith as a tool to deal with the oppressiveness of slavery on her and her children. Again, the strong use of faith to overcome enumerable odds works to promote the character (credibility is further established among readers and the characters).

An important quality of slave narratives is that trials and tribulations facing the the (ex)slave is overcome. In addition, a commonality that exists between many narratives (Douglas and Jacobs included) is that the main character walks away from his/her trial as a stronger and better person. On is greatly inclined to see this in Sojourner's narrative as they're are continual references that Sojourner now knows better then she did back then: "She then firmly believed that slavery was right and honorable. Yet she now sees very clearly the false position they were all in" (591).

Also, it is pertinent to re-consider how important textual mediation is in Sojourner Truth's narrative. There exists striking similarities between Harriet Jacob's narrative and Sojourner Truths. Though Jacob's wrote her narrative and Sojourner's was dictated, both narratives were heavily influenced by outside forces. Jacobs was influenced by such influences such as white, abolitionist, and woman's right activist Amy Post. Truth's narrative was actually influenced by Olive Gilbert and white radical, William LyodGarrison. A deep understanding must be noted that both works were the product of white men and women. Sojourner Truth's work was entirely made up by white people. The thoughts of the narrator are included in Truth's narrative indicating a strong outside presence: "And the writer of this knows, from personal observation, that the slaverholders of the South feel it to be a religious duty to teach their slaves to be honest, and never to take what is not their own! Oh consistency, art thou not a jewel?" (591).

Sojourner Truth's narrative displays very prominent characteristics for a period slave narrative. Her spiritual narrative, textual mediation, purity question, and subtext of sexual abuse is few of many other distinctions between slave narratives. It can be said that there are many more correlations one can see between narratives. Truth stands as an exemplary figure to that of slave narratives alike, and continues to be put under the microscope of academic examination.