Beth Leahy

ENGL 540

Reaction—Williams & Truth

2/10/2009

            In an 1893 speech to the World’s Congress of Representative Women, titled “The Intellectual Progress of the Colored Women of the United States since the Emancipation Proclamation,” Fannie Barrier Williams addresses issues of inequality that African American women were still facing nearly thirty years after slavery was abolished.  Throughout this speech, Williams uses several of the rhetorical strategies that Bacon discusses in her book to connect with her audience.

            Williams uses the rhetoric of domesticity throughout her speech.  When addressing the topic of the improved relationships between African American men and women, she politely states “I do not wish to disturb the serenity of this conference by suggesting why this protection is needed and the kind of men against whom it is needed,” (112-113).  I read this remark as a nod to both the audiences’ (a congress of women) and Williams’ fragile femininity.  The remark is also very reminiscent of the way some white women rhetors addressed (or danced around) the topic of sexual assault, by referring to their delicate sensibilities and making a point of speaking vaguely about it.  In her chapter on white women rhetors, Bacon brings up this idea of playing to feminine stereotypes, and Williams is participating in this as well.  Because her audience is primarily white women, perhaps Williams is using the rhetoric of domesticity—a tool used by many white women rhetors—to point out that she identifies with them. 

            Another theme echoed throughout Williams’ speech is the rhetoric of patriotism.  Williams calls African American women “a class of American women” (113).  “Do these women not belong to a race that has never faltered in its support of the country’s flag?” (115), she asks.  Towards the end of the speech, she adds, “we are so essentially American in speech, in instincts, in sentiments and destiny that the things that interest you equally interest us,” (118).  By repetitively asserting her American identity, she is further trying to create a sense of unity with her audience.  Instead of making a point of sharply depicting the differences in experience that exist between white women and African American women, she instead keeps echoing, in different ways that they are, essentially of the same moral fiber.  She especially does this when she brings up Christianity, calling on the assembly to “unite Christian womanhood everywhere,” (118).

            I found Sojourner Truth’s speech to the American Equal Rights Association to be quite different in tone from Williams.  Of course, they were speaking in different times to different audiences, but Truth’s speech employs a different arsenal of rhetorical topoi than Williams.  Truth begins her speech by saying, “my friends, I am rejoiced that you are glad, but I don’t know how you will feel when I get through.  I come from another field—the country of the slave,” (28).  This opening immediately reminded me of Burke’s rhetoric of courtship (which Bacon brings up in chapter three).  Instead of trying to find commonalities with her audience, as Williams does, Truth immediately points out that they are different.  She shows deference to the power structure, by being a little self deprecating.  In expressing her doubt that her audience will be glad to listen to her, she is challenging her audience to look past the hierarchy, at least for the duration of her speech. 

            Truth also seems to be playing around with the hierarchy when she says “white women are a great deal smarter and know more than colored women,” (28).  I found this statement to be quite ironic, and Truth may be using a rhetorical strategy to point out the absurdity of the hierarchy.  When Truth next talks next about her role as a mother, she is reminding her listeners that this traditional role is found in both races—and the same for both races, since she calls all of her audience her children. 

            I think both Williams and Truth use some interesting strategies to negotiate the audiences they are addressing during their time period.  Williams faced an audience of mostly white women, and rather than condemn or shame them, she reminded them that they were all united and shared the same interests.  She appealed to their sympathy, morals, and patriotism.  Truth used some subtle language to assume authority over her audience by turning the hierarchy on its head and acting as mother (even singing) to the whole brood assembled.  (I’m actually still trying to figure out what I make of this—specifically the singing).