The African-American woman is a caged a creature; exotic, isolated, and put on display

for the entertainment of others. She has no true ally other than her own self; although she may
thoroughly support her fellow black man, she may even stand firmly behind her fellow sisters in
womanhood against all causes, but neither will genuinely reciprocate her favors. The black man
is her kin and needs the black woman for; reinforcement, nurturing, and primitive yet essential
things such as procreation. However, the black man rejects the black woman; she is too loud, too
angry, a tramp, easily replaceable, not deserving of respect, or even a minimal level of protection
from the outside world. And so, the black woman searches for comfort outside of her race, with
other females with whom she believes she could discover more common ground with. Behind
closed doors they are companions and confidants, but in front of other white faces, their
friendship is quickly abandoned. Or rather than scorn the friendship, the black woman is
exhibited for other white faces to see, so that people may see how noble one must be to befriend
a black woman (This is always more humiliating , than rejection). Why would African-American
women let the world belittle and objectify them? How did it come to be that the representation of
the black woman could become so warped, that she not only allows herself to be treated poorly,
but even treats herself poorly as well. There are definitely many plausible contributing factors of
this dilemma, one of the most traumatic and substantial being sexual exploitation. The sexual
exploitation of the black female slave, objectified and mortified the slave woman, setting the
standard for them to be treated likewise (Davis 457). These behaviors become socially
acceptable to everyone, including black females, and were so impactful that social effects can be
seen in todays society (Noll 195).

In 1810, a Khosian woman named Sarah Saarjte Baartman was brought to London
from South Africa to essentially become an entertainer. What is unique about Sarahs journey
towards fame is that first and foremost Ms. Baartman was a slave, and forced into the
sideshow entertainment industry. Although there are many claims that Sarah was consenting,
and even signed a 50/50 profit sharing contract, it is very unrealistic to believe that Baartman
was a free woman (Gordon-Chipembere 56). Especially considering that Sarah was illiterate,
being that her tribe the KhoiKhoi, had no written form of their language. Also it is known that
prior to her sideshow touring in Europe, Sarah was considered property in the household of her
captors brother (56). What is also peculiar about Baartmans experience is the nature of her
sideshow attraction. Baartman was put on display to exhibit her physical features, attributes that
were common of a South African Khosian woman, but apparently foreign in regards to European
standards. According to the American Anthropologist Journal, Sarah possessed; an enlarged
labia, high cheekbones, full lips, widened hips, and a generously sized buttocks that was
considered by Europeans to be a deformity. In her attraction, Baartman was either dressed in
traditional KhoiKhoi adornments, or with only a bare loincloth so that the public could visibly
see her features. Typically, she would be caged and set on display next to captive animals, or
paraded around while chained by her neck, and guided by a handler whom would direct her to
mimic animalistic positions for the audience (57). As her attraction gained popularity, Sarah
became well known under the stage name of Hottentot Venus (KhoiKhoi Goddess of Love). In
the year of 1814, Baartman was sold to a French animal exhibitioner and made to perform in
Paris. With Sarahs newly acclaimed popularity as an erotic attraction in Europe, her owner saw
an opportunity to capitalize on the publics sexual captivation with Baartman, and forced her to

prostitute herself (R. Gordon). Sarahs life ended at the age of only twenty-six, but during her
lifetime she attracted the attention of several scientists, and was frequently a test subject of
zoologists, physiologists, and anatomists. A French naturalist, George Cuvier, was especially
enamored with Baartmans anatomy. So much so that he obtained her corpse from French
authorities shortly after her death. Subsequently, Cuvier created caste was of her dead body, in
addition to dissecting her remains and preserving her brain and genitals in separate jars (GordonChipembere 60). In line with Cuviers fascination, Cuvier kept her remains outside the
entrance to his private apartment in the museum, but he eventually put them on public display,
where they remained until 1976 , until they were rediscovered and put on display once again in
1994 (Warner). Despite the fact that Sarah Baartman was not a slave in the American colonies,
Baartman endured both sexual and psychological abuses, comparable to the abuses suffered by
the African-American female slave.
Within the United States, the slave women was essential to the survival of the slave
economy. Unlike other slavery institutions around the world, where female slaves where
primarily used as wives or concubines, the slave woman was needed to satisfy three separate
markets; productive, reproductive, and of course sexual (Davis 458). In the productive market
(labor), the female slave occupied no gender specific role, like those afforded to white males,
white females, and even enslaved black males (458). In addition to domestic labor, it was
expected of the black female to work in the domain of the free white woman, carrying out
domestic tasks in the white household. The female slave was also compelled to toil alongside the
black male slave in the fields, and was often the valued as the most profitable of field hands. Yet,
the female slave is barred from laboring in skilled areas such as; woodworking, and smith

production, as these jobs were reserved for the male slaves (458). Ironically, male slaves were
seldom obligated to perform domestic labor. Although they were required to perform any skilled
labor, female slaves were commonly given tasks that in todays society, are generally reserved
for men. Arduous assignments such as; tree cutting, canoe hallowing, plowing, and the carting of
manure. Physical labor was not the only demand set up the female slave, in order for the slave
economy to flourish a steady influx of slaves were needed , and so the slave woman was required
to supply those slaves. Partis sequitur ventrum, this Latin phrase simply translates into the
principle that, a child inherits its status from the mother (Wilson). Children of female slaves
are born into a predetermined destiny as a subservient being, regardless of the status of their
father (free black male, or free white male). Professor Adrienne D. Davis of Washington
University states, enslaved women found themselves coerced, blackmailed, induced, ordered
and, of course, violently forced to have sexual relations with men. In southern port cities female
slave markets were specifically designed and labeled as fancy girl markets (Davis 459). At a
fancy girl market one could purchase a black woman as; a concubine, purchase her with the
intent to prostitute her to (Antebellum pimping), or one could simply pay for her services and
not purchase her at all (459). During the nineteenth century the primary arrangement put in place
to defend females from outside sexual abuse, was protection provided by a females family
patriarchy, and loosely formed laws against rape. As to be expected, rape or sexual misconduct
against female slaves was not to be recognized as a crime (459). Also slaves were not granted the
right to legally be married, so male slaves had no way to defend their partners legally as a
patriarch. Even still black males held no ounce of social authority to protect anyone in the

slave community, much less their own partners (459). The body of a black woman in slavery is
not sacred, and does not belong to her even remotely, it better regarded as a tool used to keep the
structure of slavery running smoothly. Considering that the sexual abuse of black females is
apparently legal and almost even encouraged, female slaves could be manipulated to assist in
facilitating erotic, economic, political, and social agendas. For example, men might coerce
sexual relations with enslaved women for sexual gratification, to garner profits, to punish work
related transgressions, or to more firmly bolster the association of white women with the cult of
the pedestal. (Davis 460). Although she is rather misfortune creature, the female is not pitied
the slightest. Instead she is resented by both the black male, and the white female. It seems as
though the abused female slave is a reminder of the vast amount of dominance that the white
male has over everyone. And perhaps through a mixture of misplaced resentment , jealously ,
and shame, a level of content was built up against the black woman; and in their frustration the
black male and white woman began to subconsciously aid in the black womans degradation.
Harriet Jacobs ordeals as a sexual exploited slave woman, are effect examples of how
physiologically impactful sexual oppression was for enslaved women. Jacobs was repeatedly
abused by her master from the time she reached puberty, until her feigned escape in the summer
of 1835 (Geneva). Even though Jacobs was the victim of Dr. Norcoms perversions, in her
autobiography Jacobs claims that she is overcome with sin. Which may strike many as odd, for
one to be afflicted with feeling of sin and guilt, although they have committed no actual sin, in a
situation where they are actually the victim. The twisted slave master frequently proclaims his
power over the female slave in every aspect of her life, just as Dr. Norcom proclaims to Jacobs,

Do you know that I have a right to do as I like with you, that I can kill you, if I
please?"(Geneva) Norcoms erotic obsession with Jacobs eventually overwhelmed her mentally
so much so that she imitates her own escape. But, before this occurs Jacobs gives birth to two
mulatto children---not belonging to her master. Jacobs willingly offers her body to another white
man, and bears his children (Geneva). This action could be seen as an act of defiance towards her
oppressor and rapist, and one of the few instances where Jacobs a slave woman could control
facet of life. One the other hand, it could also be viewed as a pivotal point for the AfricanAmerican woman. While Jacobs carried her actions out in desperation, it also shows that the
black woman has been so worn down that the only useful tool she has left in her arsenal is her
sexuality. Indeed conditions have become more tolerable for the black woman in society, but
perhaps it is possible that the idea of sexuality as a social tool may have transcended through the
generations.
Recently, on the social media platform Twitter, a video of a popular black exotic dancer
went viral. In the video, the dancer is literally swimming nude in the cash she collected from that
night and exclaims that she is tired of all the hoes that brag about going to college, because
she makes more than they ever will dancing on stage. Many commented, and proclaimed that she
was one of the many fatherless black women that lacked guidance, and respect for themselves.
While the lack of parental influences in young womens lives has had an effect on black women
in society, many would argue that weakening of the black woman as a whole started generations
ago (Hamer). Enslaved black women were systematically oversexualized, and abused as a means
of dehumanizing the black woman, as well as the black culture. As a result black women became

resented, disrespected, and branded as whores. This became the cultural norm and was
accepted by all including the black woman herself in certain aspects. Although conditions have
drastically changed for African-Americans and black women especially, the concept of black
women being regarded as an inferior has remained. It is quite difficult for some black women to
command respect from herself and others, when for generations she has been taught that she does
not deserve it.