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You may write me down in history

With your bitter, twisted lies,

You may trod me in the very dirt

But still, like dust, I'll rise.

Does my sassiness upset you?

Why are you beset with gloom?

’Cause I walk like I've got oil wells

Pumping in my living room.

Just like moons and like suns,

With the certainty of tides,

Just like hopes springing high,

Still I'll rise.

Did you want to see me broken?

Bowed head and lowered eyes?

Shoulders falling down like teardrops,

Weakened by my soulful cries?

Does my haughtiness offend you?

Don't you take it awful hard

’Cause I laugh like I've got gold mines

Diggin’ in my own backyard.

You may shoot me with your words,

You may cut me with your eyes,

You may kill me with your hatefulness,

But still, like air, I’ll rise.

Does my sexiness upset you?

Does it come as a surprise

That I dance like I've got diamonds

At the meeting of my thighs?

Out of the huts of history’s shame

I rise

Up from a past that’s rooted in pain

I rise

I'm a black ocean, leaping and wide,

Welling and swelling I bear in the tide.

Leaving behind nights of terror and fear

I rise

Into a daybreak that’s wondrously clear

I rise

Bringing the gifts that my ancestors gave,

I am the dream and the hope of the slave.

I rise

I rise

I rise.

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Still I Rise by Maya Angelou | Poetry Foundation

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Part myth retelling, part character study, this sharp, visceral debut poetry collection reimagines Helen of Troy from Homer’s Iliad as a disgruntled housewife in 1990s Tennessee. Helen decides to break free from the life that stifles marriage, motherhood, the monotonous duties of a Southern housewife. But leaving isn’t the same thing as staying gone…

Rooted in a lush natural landscape, this stunning poetry collection explores Helen’s isolation and rebellion as her expansive personality clashes with the social rigidity of her small town. (Maria Zoccola)

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The Awakening is a novel by Kate Chopin, first published on 22 April 1899. Set in New Orleans and on the Louisiana Gulf coast at the end of the 19th century, the plot centers on Edna Pontellier and her struggle between her increasingly unorthodox views on femininity and motherhood with the prevailing social attitudes of the turn-of-the-century American South.

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There is a force that breaks the body by Diane Seuss

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There is a force that breaks the body by Diane Seuss

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There is a force that breaks the body, inevitable,
the by-product is pain, unexceptional as a rain
gauge, which has become arcane, rhyme, likewise,
unless it’s assonant or internal injury, gloom, joy,
which is also a dish soap, but not the one that rids
seabirds of oil from wrecked tankers, that’s Dawn,
which should change its name to Dusk, irony being
the flip side of sentimentality here in the Iron Age,
ironing out the kinks in despair, turning it to hairdo
from hair, to do, vexing infinitive, much better to be
pain’s host, body of Christ as opposed to the Holy
Ghost, when I have been suffering at times I could
step away from it by embracing it, a blues thing,
a John Donne thing, divest by wrestling, then sing.

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There is a force that breaks the body, inevitable,

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Tess of the D'urbervilles by Thomas Hardy

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Tess of the D'urbervilles by Thomas Hardy

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Tess of the d’Urbervilles tells the story of Tess, a young woman whose life is shaped by poverty and society’s harsh moral judgments. After she is raped, Tess struggles to claim her own identity in a world wants to stifle her.

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The Color Purple directed by Steven Spielberg

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The Color Purple directed by Steven Spielberg

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Welcome to Lady Hell by the Dirt Poor Robins

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Welcome to Lady Hell by the Dirt Poor Robins

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Dirt Poor Robins - Welcome to Lady Hell (Official Audio and Lyrics)

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Pleasantville (clip) directed by Gary Ross

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Pleasantville (clip) directed by Gary Ross

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Idk if this is something I could share with high school students but the movie is pg-13

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Pleasantville (1998) - Hot Bath Scene (2/9) | Movieclips

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It is we sinful women
who are not awed by the grandeur of those who wear gowns

who don’t sell our lives
who don’t bow our heads
who don’t fold our hands together.

It is we sinful women
while those who sell the harvests of our bodies
become exalted
become distinguished
become the just princes of the material world.

It is we sinful women
who come out raising the banner of truth
up against barricades of lies on the highways
who find stories of persecution piled on each threshold
who find that tongues which could speak have been severed.

It is we sinful women.
Now, even if the night gives chase
these eyes shall not be put out.
For the wall which has been razed
don’t insist now on raising it again.

It is we sinful women
who are not awed by the grandeur of those who wear gowns

who don’t sell our bodies
who don’t bow our heads
who don’t fold our hands together.

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It is we sinful women
who are not awed by the grandeur of those who wear gowns who don’t sell our lives
who don’t bow our heads
who don’t fold our hands together. It is we sin…

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"I sell the shadow to support the substance." -- Sojourner Truth. Carte de Visite, circa 1864, in the collections of the Library of Congress (http://www.loc.gov/pictures/item/97513239/)

Born into slavery in 1797, Isabella Baumfree, who later changed her name to Sojourner Truth, would become one of the most powerful advocates for human rights in the nineteenth century. Her early childhood was spent on a New York estate owned by a Dutch American named Colonel Johannes Hardenbergh. Like other slaves, she experienced the miseries of being sold and was cruelly beaten and mistreated. Around 1815 she fell in love with a fellow slave named Robert, but they were forced apart by Robert's master. Isabella was instead forced to marry a slave named Thomas, with whom she had five children.

In 1827, after her master failed to honor his promise to free her or to uphold the New York Anti-Slavery Law of 1827, Isabella ran away, or, as she later informed her master, "I did not run away, I walked away by daylight...." 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, and by the 1850s she was involved in the woman's rights movement as well. At the 1851 Women's Rights Convention held in Akron, Ohio, Sojourner Truth delivered what is now recognized as one of the most famous abolitionist and women's rights speeches in American history, "Ain't I a Woman?" She continued to speak out for the rights of African Americans and women during and after the Civil War. Sojourner Truth died in Battle Creek, Michigan, in 1883.

Sojourner Truth (1797-1883): Ain't I A Woman?
Delivered 1851
Women's Rights Convention, Old Stone Church (since demolished), Akron, Ohio

Well, children, where there is so much racket there must be something out of kilter. I think that 'twixt the negroes of the South and the women at the North, all talking about rights, the white men will be in a fix pretty soon. But what's all this here talking about?

That man over there says that women need to be helped into carriages, and lifted over ditches, and to have the best place everywhere. Nobody ever helps me into carriages, or over mud-puddles, or gives me any best place! And ain't I a woman? Look at me! Look at my arm! I have ploughed and planted, and gathered into barns, and no man could head me! And ain't I a woman? I could work as much and eat as much as a man - when I could get it - and bear the lash as well! And ain't I a woman? I have borne thirteen children, and seen most all sold off to slavery, and when I cried out with my mother's grief, none but Jesus heard me! And ain't I a woman?

Then they talk about this thing in the head; what's this they call it? [member of audience whispers, "intellect"] That's it, honey. What's that got to do with women's rights or negroes' rights? If my cup won't hold but a pint, and yours holds a quart, wouldn't you be mean not to let me have my little half measure full?

Then that little man in black there, he says women can't have as much rights as men, 'cause Christ wasn't a woman! Where did your Christ come from? Where did your Christ come from? From God and a woman! Man had nothing to do with Him.

If the first woman God ever made was strong enough to turn the world upside down all alone, these women together ought to be able to turn it back , and get it right side up again! And now they is asking to do it, the men better let them.

Obliged to you for hearing me, and now old Sojourner ain't got nothing more to say.[1]

But Wait!
There is some controversy regarding Sojourner Truth's famous 'Ain't I a Woman?' Speech listed above. There are different versions of the speech. The popular 'Ain't I a Woman' Speech was first published by Frances Gage in 1863, 12 years after the speech itself. Another version was published a month after the speech was given in the Anti-Slavery Bugle by Rev. Marius Robinson. In Robinson's Version the phrase 'Ain't I a Woman' is not present.

Compare the speeches and decide yourself at the Library of Congress or at The Sojourner Truth Project. [2]

[1] This text is part of the Internet Modern History Sourcebook.
[2] This article first appeared on the Women's Rights National Historical Park website.

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Sojourner Truth: Ain't I A Woman? (U.S. National Park Service)

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Born into slavery in 1797, Isabella Baumfree, who later changed her name to Sojourner Truth, would become one of the most powerful advocates for human rights in the nineteenth century. Her early childhood was spent on a New York estate owned by a Dutch American named Colonel Johannes Hardenbergh.

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Little Women (clip) directed by Greta Gerwig

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Little Women (clip) directed by Greta Gerwig

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Little Women (2019) | Jo's Monologue About Women (ft. Saoirse Ronan) | CineClips

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When, in the course of human events, it becomes necessary for one portion of the family of man to assume among the people of the earth a position different from that which they have hitherto occupied, but one to which the laws of nature and of nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes that impel them to such a course.

We hold these truths to be self-evident; that all men and women are created equal; that they are endowed by their Creator with certain inalienable rights; that among these are life, liberty, and the pursuit of happiness; that to secure these rights governments are instituted, deriving their just powers from the consent of the governed. Whenever any form of Government becomes destructive of these ends, it is the right of those who suffer from it to refuse allegiance to it, and to insist upon the institution of a new government, laying its foundation on such principles, and organizing its powers in such form as to them shall seem most likely to effect their safety and happiness. Prudence, indeed, will dictate that governments long established should not be changed for light and transient causes; and accordingly, all experience hath shown that mankind are more disposed to suffer, while evils are sufferable, than to right themselves, by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same object, evinces a design to reduce them under absolute despotism, it is their duty to throw off such government, and to provide new guards for their future security. Such has been the patient sufferance of the women under this government, and such is now the necessity which constrains them to demand the equal station to which they are entitled.

The history of mankind is a history of repeated injuries and usurpations on the part of man toward woman, having in direct object the establishment of an absolute tyranny over her. To prove this, let facts be submitted to a candid world.

He has never permitted her to exercise her inalienable right to the elective franchise.

He has compelled her to submit to laws, in the formation of which she had no voice.

He has withheld from her rights which are given to the most ignorant and degraded men - both natives and foreigners.

Having deprived her of this first right of a citizen, the elective franchise, thereby leaving her without representation in the halls of legislation, he has oppressed her on all sides.

He has made her, if married, in the eye of the law, civilly dead.

He has taken from her all right in property, even to the wages she earns.

He has made her, morally, an irresponsible being, as she can commit many crimes, with impunity, provided they be done in the presence of her husband. In the covenant of marriage, she is compelled to promise obedience to her husband, he becoming, to all intents and purposes, her master - the law giving him power to deprive her of her liberty, and to administer chastisement.

He has so framed the laws of divorce, as to what shall be the proper causes of divorce; in case of separation, to whom the guardianship of the children shall be given, as to be wholly regardless of the happiness of women - the law, in all cases, going upon the false supposition of the supremacy of man, and giving all power into his hands.

After depriving her of all rights as a married woman, if single and the owner of property, he has taxed her to support a government which recognizes her only when her property can be made profitable to it.

He has monopolized nearly all the profitable employments, and from those she is permitted to follow, she receives but a scanty remuneration.

He closes against her all the avenues to wealth and distinction, which he considers most honorable to himself. As a teacher of theology, medicine, or law, she is not known.

He has denied her the facilities for obtaining a thorough education - all colleges being closed against her.

He allows her in Church as well as State, but a subordinate position, claiming Apostolic authority for her exclusion from the ministry, and with some exceptions, from any public participation in the affairs of the Church.

He has created a false public sentiment, by giving to the world a different code of morals for men and women, by which moral delinquencies which exclude women from society, are not only tolerated but deemed of little account in man.

He has usurped the prerogative of Jehovah himself, claiming it as his right to assign for her a sphere of action, when that belongs to her conscience and her God.

He has endeavored, in every way that he could to destroy her confidence in her own powers, to lessen her self-respect, and to make her willing to lead a dependent and abject life.

Now, in view of this entire disfranchisement of one-half the people of this country, their social and religious degradation, - in view of the unjust laws above mentioned, and because women do feel themselves aggrieved, oppressed, and fraudulently deprived of their most sacred rights, we insist that they have immediate admission to all the rights and privileges which belong to them as citizens of these United States.

In entering upon the great work before us, we anticipate no small amount of misconception, misrepresentation, and ridicule; but we shall use every instrumentality within our power to effect our object. We shall employ agents, circulate tracts, petition the State and national Legislatures, and endeavor to enlist the pulpit and the press in our behalf. We hope this Convention will be followed by a series of Conventions, embracing every part of the country.

Firmly relying upon the final triumph of the Right and the True, we do this day affix our signatures to this declaration.

Lucretia Mott
Harriet Cady Eaton
Margaret Pryor
Elizabeth Cady Stanton
Eunice Newton Foote
Mary Ann M'Clintock
Margaret Schooley
Martha C. Wright
Jane C. Hunt
Amy Post
Catherine F. Stebbins
Mary Ann Frink
Lydia Mount
Delia Matthews
Catharine C. Paine
Elizabeth W. M'Clintock
Malvina Seymour
Phebe Mosher
Catherine Shaw
Deborah Scott
Sarah Hallowell
Mary M'Clintock
Mary Gilbert
Sophrone Taylor
Cynthia Davis
Hannah Plant
Lucy Jones
Sarah Whitney
Mary H. Hallowell
Elizabeth Conklin
Sally Pitcher
Mary Conklin
Susan Quinn
Mary S. Mirror
Phebe King
Julia Ann Drake
Charlotte Woodward
Martha Underhill
Dorothy Matthews
Eunice Barker
Sarah R. Woods
Lydia Gild
Sarah Hoffman
Elizabeth Leslie
Martha Ridley
Rachel D. Bonnel
Betsey Tewksbury
Rhoda Palmer
Margaret Jenkins
Cynthia Fuller
Mary Martin
P.A. Culvert
Susan R. Doty
Rebecca Race
Sarah A. Mosher
Mary E. Vail
Lucy Spalding
Lavinia Latham
Sarah Smith
Eliza Martin
Maria E. Wilbur
Elizabeth D. Smith
Caroline Barker
Ann Porter
Experience Gibbs
Antoinette E. Segur
Hannah J. Latham
Sarah Sisson

The following are the names of the gentlemen present in favor of the movement:

Richard P. Hunt
Samuel D. Tillman
Justin Williams
Elisha Foote
Frederick Douglass
Henry W. Seymour
Henry Seymour
David Salding
William G. Barker
Elias J. Doty
John Jones
William S. Dell
James Mott
William Burroughs
Robert Smalldridge
Jacob Matthews
Charles L. Hoskins
Thomas M'Clintock
Saron Phillips
Jacob Chamberlain
Jonathan Metcalf
Nathan J. Milliken
S.E. Woodworth
Edward F. Underhill
George W. Pryor
Joel Bunker
Isaac Van Tassel
Thomas Dell
E.W. Capron
Stephen Shear
Henry Hatley
Azaliah Schooley

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Declaration of Sentiments - Women's Rights National Historical Park (U.S. National Park Service)

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When, in the course of human events, it becomes necessary for one portion of the family of man to assume among the people of the earth a position different from that which they have hitherto occupied, but one to which the laws of nature and of nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes that impel them to such a course.

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“The bird that would soar above the level plain of tradition and prejudice must have strong wings.”

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“I want to be free to be and to do.”

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“I would give up the unessential; I would give my money, I would give my life for my children; but I wouldn’t give myself.”

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“She was no longer the milkmaid, but a visionary essence of woman — a whole sex condensed into one typical form.”

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The Highwomen: Highwomen (OFFICIAL AUDIO)

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“She is myth and she is housewife, and neither costume fits.”

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“To be Helen is to be blamed for desiring.”

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“Helen wakes up in Tennessee, her beauty wasted on kudzu and men who want her quiet.”

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"Ah Helen, when you are dead we'll cherish you again. We'll touch your face in our photo albums and tell each other what you did, how you climbed to the tallest hill and sprang from the summit, a shining smear of predestination, wingless, featherless, taunting your own fall. We'll remember how you launched yourself: beautiful and suffering. Mortal as a wound."

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"I am the destroyer of even the hardiest of vines."

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"But whatever came, she had resolved never again to belong to another than herself.”

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"She was becoming herself and daily casting aside that fictitious self which we assume like a garment with which to appear before the world."

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Pretty women wonder where my secret lies.

I’m not cute or built to suit a fashion model’s size

But when I start to tell them,

They think I’m telling lies.

I say,

It’s in the reach of my arms,

The span of my hips,

The stride of my step,

The curl of my lips.

I’m a woman

Phenomenally.

Phenomenal woman,

That’s me.

I walk into a room

Just as cool as you please,

And to a man,

The fellows stand or

Fall down on their knees.

Then they swarm around me,

A hive of honey bees.

I say,

It’s the fire in my eyes,

And the flash of my teeth,

The swing in my waist,

And the joy in my feet.

I’m a woman

Phenomenally.

Phenomenal woman,

That’s me.

Men themselves have wondered

What they see in me.

They try so much

But they can’t touch

My inner mystery.

When I try to show them,

They say they still can’t see.

I say,

It’s in the arch of my back,

The sun of my smile,

The ride of my breasts,

The grace of my style.

I’m a woman

Phenomenally.

Phenomenal woman,

That’s me.

Now you understand

Just why my head’s not bowed.

I don’t shout or jump about

Or have to talk real loud.

When you see me passing,

It ought to make you proud.

I say,

It’s in the click of my heels,

The bend of my hair,

the palm of my hand,

The need for my care.

’Cause I’m a woman

Phenomenally.

Phenomenal woman,

That’s me.

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Phenomenal Woman by Maya Angelou | Poetry Foundation

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Pretty women wonder where my secret lies.

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What does it mean to claim ownership of one’s self in a society that seeks to define you?

How do women in literature “awaken” to their identities, and what forces encourage or resist that awakening?

In what ways do authors show the tension between the roles society imposes and the lives women wish to live?

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I chose these poems because they explore themes of constraint and womanhood. Maya Angelou's pieces especially relate to an idea of liberation and self-love. In Kishwar Naheed's poem I wanted to pay extra attention on the reclamation of "sinful", the embracing that she's not meant to fit into society (a call to the way that Edna and Tess are treated especially).

These pieces were chosen to also add some writers of color in this collection, and explore all woman's liberation and move towards self-love and freedom.

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I will confess that I have not seen The Color Purple, but I've heard enough about it to think that it could fit well into this collection. enriches this text set by showing how women transform constraint into empowerment. Where Edna, Tess, and Helen's stories end in tragedy. Celie’s journey toward independence and community demonstrates that "awakening" can lead not just for last stands of defiance but also renewal and freedom.

The Pleasantville clip is especially connected to The Awakening as both Betty Parker and Edna experience an awakening near water, and I think that Betty seeing in color for the first time after her sexual awakening is a very clear and apt metaphor for woman's liberation.

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Most of these songs, especially "Welcome to Lady Hell" and "Just a Girl" are very critical of modern gender roles and the stifling constraints that society still places on women.

"The Highwomen" nods towards the historical defiance of women and often the tragic ends they met (such as the women in our main texts).

"The Pill" on the other hand really points towards progress in women gaining autonomy over their bodies and power of personal and bodily agency and the rejection of constraints (such as motherhood) that have been used to hold women back.

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These texts both express woman's fight for their liberation and recognition as people. Sojourner Truth's "Ain't I a Woman" especially emphasizes the extra constraints put on women of color.

Both of these, much like The Awakening were very early feminist pieces that have paved the way for more women to continue their fight for awakening and liberation.

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These quotes all express the desire for the women of the respective stories fight to be more than mothers, to be more than the bodies that they were born into. They all suffered (and died) for their respective desires and awakening, though experienced more than they ever had before.

Both Edna and Helen cast aside their pre-written roles or costume of mother ("She was becoming herself and daily casting aside that fictitious self which we assume like a garment with which to appear before the world", “She is myth and she is housewife, and neither costume fits"), in order to achieve self-actualization.

All of these quotes help tell the story of women that were defined by a strict and uncompromising society and sought freedom through whatever means necessary. They "find themselves" and through their entire lives into this new found freedom, as long as it lasts.