Buying Love in the Early Twentieth Century

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Elizabeth Alice Clement, Love for Sale: Courting, Treating, and Prostitution in New York City, 1900-1945 (Chapel Hill: University of North Carolina Press, 2006).

While most definitely a book for the academic community, Clement’s exposition of the fine lines between courting, prostitution, and dating culture that emerges in the first half of the twentieth century is a subject that could definitely appeal to a much wider audience. With superb organization and narrative structure, Clement provides a convincing argument for the rise and fall of prostitution and the transformation of sexual norms in the United States, using New York City as a case study. For Clement, World Wars I and II were instrumental to shaping our modern conceptions and experiences of the dating world.

Building on the work of Kathy Peiss and other historians, Clement expands her exploration of NYC’s sex scene to delve deeper into the economic and social implications of prostitution and “treating,” a practice that emerged in the 1890s as a means for young, working class women to involve themselves in the expanding consumer and entertainment market. Clement argues that because working class women were paid less than working class men their age, and most of their earnings contributed to their families’ incomes, these “treating” or “charity” girls formulated acknowledged understandings with young men that the men would take young women out to dance halls, the theater, dinner, or other newly-emerging activities; pay for the night’s amusements; and the young women would repay with a wide variety of sexual acts ranging from kissing to actual intercourse. What distinguished these women from prostitutes, in both their own minds and that of the public, was that charity girls did not accept cash. Thus, through this distinction, they maintained a sense of social respectability while still having economic access to an explosion of “cheap amusements” (borrowed from the title of Kathy Peiss’s book) that emerged in this period.

Clement demonstrates that the U.S. Military Department’s attempts to curtail prostitution in both World Wars, as well as the exploding, legal industry in sex entertainment, led to a significant decrease in prostitution and rise in treating. During the span of WWI alone, 30,000 prostitutes were arrested and sentenced for longer jail times (up to years) in order for them to be treated for STDs such as syphilis and gonorrhea, the main culprits in damaging the productivity of American troops. Treating became more popular as an expression of patriotism in which young women boosted the morale of young soldiers being sent off to both wars. This expansion of treating among the working class, particularly after WWI, became subsumed into the language of “dating,” a new term that described couples going out in public with someone who was only a potential candidate for marriage. Treating also transitioned into the world of dating, as more young men and women began engaging in sexual activity prior not only to marriage, but engagement as well; Clement claims, based on surveys from the time, that by the start of WWII, 50% of American women were having premarital sex. Clement writes that through their observations of treating culture in dance halls, middle class men began to adopt the practice, and the concept of dating expanded into middle class relationships as well. In this period, Clement further argues, sexual power dynamics shifted in favor of young men; though the terminology of treating had faded, the expectations for women to repay their dates with sexual favors was still perpetuated for newer generations of young people.

For me, the narrative described above was the most enlightening and relevant for understanding dating culture and sexual norms today. However, she makes so many other fascinating points about the transformation of prostitution, as well as interplay of race and ethnicity. She describes the rise of pimping coinciding with organized crime, and the revival of brothels in connection with WWI and prohibition. As independent prostitutes were being jailed more and more frequently after WWI, they felt the need to seek protection from the police and legal repercussions. Another fascinating aspect of Clement’s study is her analysis that children of immigrants and African Americans were were likely to engage in treating or prostitution simply because their economic opportunities were much more limited that those of poor whites in the city. Increasingly concerned with “American” norms for courting outside of the home, many immigrants were concerned with their children marrying across ethnic and religious lines.

While there is so much more I would like to say about this book, I will simply just have to recommend it as a fascinating read with so much significance for our lives today, particularly as Americans navigate the dating world of assumptions and confusion. Why are men expected to pay at least for the first date or few? Clement provides important historical context for that question.

 

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Covertly to Overtly Political Women for the Lost Cause

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Caroline E. Janney, Burying the Dead but not the Past: Ladies’ Memorial Associations & the Lost Cause (Chapel Hill: University of North Carolina Press, 2008).

Caroline E. Janney’s study on women’s Memorial Associations in the nineteenth century is an eye-opening and intriguing perspective on the origins of the American South’s Lost Cause. Fundamentally, Janney argues that the Lost Cause was initially orchestrated and perpetuated by upper middle class and elite southern women’s volunteer associations in the wake of the Civil War. Janney explores the chronological transformation of Ladies Memorial Associations (LMAS) across the South in their struggle to honor their dead, safeguard the memory of the Confederacy, and maintain their own political autonomy. In Janney’s view, these women’s struggles to reinter Confederate bodies, as well as erect monuments, memorials, and museums to Confederate soldiers and culture, are representative of larger women’s movements across the country. While the LMAS were not as progressive as many of their northern contemporaries, they nonetheless were fighting to be respected as crucial citizens of southern society. While not commending them for their motivations and ideologies, Janney gives these southern women credit where credit is due: Elite, white supremacist women helped promote the Lost Cause of the Confederate south, a movement which has repercussions into today.

Janney argues that the origins of LMAS lie in women’s dedication to, and support of, the Confederate cause during the Civil War. Their organizational efforts and help of all sorts (sewing clothing and uniforms, boycotting northern goods, and aiding wounded soldiers as nurses) gave elite, white women a purpose that extended from the larger development of women’s volunteer associations across the country. After the war, LMAS developed as a means for women to continue to prove their importance in society. In Virginia alone, the main focus of Janney’s study, women of LMAS reinterred 28 percent of the Confederate dead who were reburied in Confederate cemeteries. Building networks across all southern states and appealing to state legislatures to raise funds and support, LMAS were initially concerned with bringing the bodies and remains of dead Confederates back down south for reburial in Confederate cemeteries, as well as honoring the dead. LMAS built for themselves a reputation for holding Memorial Day celebrations of massive turnouts to recognize the sacrifices of Confederate men who had died for the cause. Janney makes the crucial point that these celebrations were promoted during Radical Reconstruction as women’s work, as emotional celebrations and mourning for lost loved ones, rather than masculine acts of political defiance. Women took up the cry of the Confederate cause, and were supported by men, to help disguise the continuation of Confederate feeling circulating in the south.

The goals of LMAS shifted after the end of Reconstruction to include the commemoration of the Confederacy at large as white women faced opposition from male and veterans’ associations who were aiming to take over the space that LMAS had carved for themselves in southern society. No longer under threat of federal military occupation, more men were willing to take up the Lost Cause and commemorative responsibilities. LMAS women remained determined not to fall to the wayside and promoted themselves as the original and crucial protectors of Confederate memory, angered over “Northern aggression” and their new problem of freedmen in the south. Women ran into struggles with men, and ex-general Jubal Early in particular, over where certain generals should be buried and where monuments in their honor should be erected. Janney relates that gender differences factored strongly in these arguments as women were struggling for political clout in a world where their men were reunifying with northern veterans over shared experiences of war, and the women feared losing their influence. Of particular significance to these women was ensuring that the Lost Cause was to be remembered by future generations. For this purpose, the Hollywood Memorial Association of Virginia saved the Confederate White House from being demolished, repaired it, and transformed it into the Confederate Museum at the end of the nineteenth century. This museum, as well control over school curriculum and the founding of youth associations, gave LMAS a hold over the continuing memory of the Confederacy.

Janney explains that LMAS women maintained significance into the twentieth century, though waned in mid twentieth century due to the influence and national, hierarchical structure of the United Daughters of the Confederacy (UDC) founded in 1894. Eventually, many local LMAS groups gathered together to form the Confederated Southern Memorial Association. While the two organizations worked together on many projects, LMAS simply could not keep membership up compared to the UDC who continued to promote Memorial Day celebrations, youth programs, and ideologies of white supremacy and the Lost Cause.

Janney’s epilogue serves to remind readers that the work of the LMAS lives on today, both in living memory of the American South, and in its physical structures. The Confederate Museum is currently in operation as part of the American Civil War Museum. Now called the Museum and White House of the Confederacy, the museum’s original goals of memorializing the Old South and ideals of the Confederacy have transformed to become more educational and inclusive of all southern people’s experiences during the war. Janney mentions that there has even been talk about dropping the word “Confederacy” from the museum’s name due to the racist connotations of the term.

Overall, this book is important and thoroughly enlightening. Janney’s purpose is not to bash or celebrate the Lost Cause, but rather explain that its origins are far more specific than many historians have previously discussed. Furthermore, while women are the central characters of Janney’s book, they are certainly not its heroes. Women of the LMAS were racist, privileged, and have helped perpetuate the idea the Civil War was not fought over the issue of slavery. Despite this, Janney explains that these women were important because they stretched the political boundaries in their confined spheres of influence. While they did not help earn the vote for women, they helped expand the public roles of women in the south dramatically.

Racial and Sexual sins in Antebellum New Orleans

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Fundamentally, The Strange History of the American Quadroon  aims to debunk the mythological, hyper-sexualized representations of female quadroons of popular historical sources. In doing so, she explains how the attraction of the quadroon transformed New Orleans into a place of the exotic “other,” resulting in the tourist-centered culture that the city is today. Cementing Clark’s arguments is the newly-formed black republic of Haiti, whose refugees introduced over 1,000 free blacks to the city and caused a demographic imbalance of free black men and women for the city’s marriage market. Clark argues that these free women of color, who emigrated from Haiti with few resources, informed the stereotype of quadroons as fortune hunters who were inspired by their mothers to become the concubines of rich, white men. This book, finally recovering the lives of free black women in New Orleans from their pervasive literary exploitation, powerfully changes the ways in which the general public and academics conceptualize issues of race and sex in American history.

Clark first traces the origins of the quadroon to early national Philadelphia. Political concerns reflected conflicting ideologies between merchant and elite classes, influenced by the city’s commercial ties to Saint-Domingue. Philadelphia, the largest port city at the end of the eighteenth century, saw an influx of around 2,000 refugees from Saint-Domingue in the 1790s as a result of the French and Haitian Revolutions. The term quadroon became an epithet of promiscuity intertwined with political and social anxieties over commercial interests and racial equality. Clark’s connection between Philadelphia and New Orleans rests upon her argument that fears of interracial violence and black rebellion, expressed most potently in the political and commercial capital of Philadelphia, became assuaged with the emigration of 9,000 Haitian refugees from Cuba to New Orleans in 1809. The Haitian quadroon abated fears of black insurrection because she was socially and sexually conquered by white masculinity. This argument, though backed by the fact that free black male refugees were not allowed into the city, is not satisfactory in light of the preventative laws passed in the United States in order to curb slave rebellions, which continued to occur throughout the early nineteenth century.

Clark’s most striking arguments describe the varied experiences of quadroon women of New Orleans, proposing that economic disadvantages upon arrival to New Orleans, as well as civil codes barring interracial marriage, led many emigrant quadroons to become the ménagère, or housewife, of white men of middling business and elite classes. This Haitian practice allowed free black and mixed race women to exercise autonomy of self and household; in public depictions, this practice became equated to the plaçage complex (a 20th century term) in which quadroons “were imagined as romantically tragic kept women” who were “dependent and defenseless” in their largely transient relationships with men who would go on to marry white women instead (66). In reality, Clark explains, many white men (whom she terms “bachelor patriarchs”) established long-lasting and exclusive relationships with quadroons, acknowledged parentage of their children, and lived with them as almost-normal families. However, many other free black women of mixed parentage became prostitutes or were sold as sex slaves in markets that helped romanticize quadroons as exotic and sexually alluring as New Orleans became increasingly marketed as a site of sex tourism.

Though her chapters are organized thematically, Clark traces the transformation of the quadroon, and therefore the culture of New Orleans, from the late eighteenth century through the nineteenth century. The quadroon ball, in particular, and its depictions in literature demonstrate the degradation and exploitation of mixed race women for the pleasure and entertainment of white men from all over the country. Women who once publicly courted the upper class in the antebellum period were increasingly put on show for the rabble and sold as tourist attractions in the postbellum period. Fundamental to this transformation were the popularized accounts, often hearsay, of the quadroon as an orientalized, seductive, lavish, or tragic character particular to the scapegoated city of New Orleans, a site that represented the racial and sexual sins of the rest of the country. Clark explores the travel narratives, abolition literatures, novels, and sociological discourses published by Karl Bernhard, Lydia Maria Child, Joseph Holt Ingraham, and Harriet Martineau, respectively, which perpetuated these mythologies. However, Clark also brings forward letters, baptismal records, marriage licenses, and wills from the New Orleans archives which alter this strange history of the American quadroon and the Crescent City. Contrasting these sources, Clark’s book powerfully proves the consequences of shifting the nastier bits of America’s past onto certain people and certain places.

 

What Golden Age?

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John C. Appleby’s Women and English Piracy examines the gendered world of piracy in the years from 1540 to 1720. Making a crucial intervention into studies of both Atlantic and women’s history, Appleby explores the increasingly violent and masculinized characteristics of English piracy as it expanded from England to Ireland, the Barbary Coast, Indian Ocean, the Caribbean, and English North America. Appleby discredits the notion of a “golden age” of successful and prevalent piracy in the late seventeenth and early eighteenth centuries, arguing instead that piracy became increasingly desperate. In Appleby’s telling, women become primary witnesses to these quite unromantic transformations in English piracy. Appleby thus expands both public and scholarly understandings of English piracy, highlighting the experiences of women of varying backgrounds as agents and victims as receivers of plunder, abandoned wives and mothers, victims of violence and sexual exploitation, as well as the occasional accessories to piracy itself.

Appleby first describes the rise and fall of English piracy from 1540 to 1720 as context for his subsequent, thematic chapters which are more focused on the experiences of women. Appleby emphasizes that coastal and river piracy (around the British Isles and Thames) in the earlier years of this period was largely economic in nature and dependent upon women. Pirates’ neighbors, wives, partners, friends, and mothers provided home bases for pirates who needed food, shelter, and entertainment upon arrival to shore. These women were instrumental to the distribution and sale of plunder, which provided pirates with their profits.

Appleby claims that the global expansion of English piracy in the early seventeenth century had significant repercussions for women’s lives and piracy itself. As pirates embarked on lengthier and more distant voyages, wives were increasingly abandoned and contact between pirates and their families decreased; overall, women became less important to the business of piracy. As pirates established bases on islands such as Jamaica, Providence, and Madagascar, women’s interactions with piracy revolved around selling rest, relaxation, sexual recreation, and only occasionally receiving plunder. Piracy became more masculinized through bonds of fraternity that formed on ever-lengthening voyages at sea; while once a means of economic support, piracy became a more self-interested means to the end of drinking, gambling, and whoring.

After warfare with Spain declined at the end of the seventeenth century, English privateering evolved into indiscriminate piratical plundering. Public pressures heightened national offenses against piracy through force and law. Thus, pirates around the globe increasingly encountered difficulty in recruiting crew members over the seventeenth century, resulting in impressment and enslavement. Appleby describes the tens of thousands of people captured by Barbary pirates by the end of the seventeenth century; while some English women became captives, many more were left without sons or husbands to provide for them, so they actively petitioned local authorities and the national government for help in paying ransoms. These petitions, while outside of the scope of English piracy itself, provide valuable documentation of how women were impacted by piracy in a dearth of source material from poor, often illiterate, women.

One of Appleby’s central points is to give a voice to the voiceless as he breaks down traditional associations of piracy with sex in this period, decidedly including issues of nonconsensual relationships. Temporary relationships that pirates had with Native women were often orchestrated as transactions for power and goods on behalf of local people, often Natives themselves. Appleby’s exploration of the interconnectedness of piracy with the African slave trade emphasizes African women’s frequent subjection, with impunity, to rape and degradation by pirates’ violent appetites. Appleby emphasizes that even white prostitutes in the Atlantic became subject to the whims of violent men come to shore so satisfy their sexual desires.

Appleby fundamentally argues that elite women such as Graine O’Malley of Ireland and Lady Elizabeth Killigrew of Cornwall, as well as the illegitimate-born Mary Read and Anne Bonny were uncommon of women’s participation in piracy. While the latter two women represent the poorer classes of women who associated with piracy, female piracy was rare due to the fraternity of masculinity that permeated pirate culture. Increased violence toward and abandonment of women coincided with the decreased involvement of women in business-related matters; for Appleby, these deliberate changes represent a pirate culture that became more disorganized and more desperate in the attempt to maintain an extra-legal, seafaring lifestyle.  Appleby’s scrutiny of the long-celebrated “golden age” of piracy recovers, as far as source materials allow, voices that have long been missing in pirate studies. Thus, this narrative takes readers across time, space, ethnicity, class, and gender in a way that re-works, and actually demystifies, popular and academic conceptions of piracy.

White Men, Power, and Property in the Antebellum South

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McCurry fundamentally explores power relationships between antebellum South Carolina yeoman farmers and their large planter neighbors as they went about their private and public lives within relative proximity of each other. While the planter class represented the political elite in the antebellum south, they could not function without the support of the lower class of small farmers, however much they viewed the lower class as inferior nuisances. This relationship plays out, McCurry argues, in the ways that yeoman farmers, as white landowners in the black belt of the south, asserted their social equality with plantation owners. Not only does McCurry explore the power relationships between these two classes, but she also discusses the power dynamics within these households, particular in terms of gender and race relations. One of the most significant additions McCurry makes to the historiography of the antebellum south and Civil War era is that she explains why poor whites went to fight for the Confederacy; simply, the racialized system they lived in helped yeoman farmers maintain their status as masters. While they were not masters over much, they still were a class above the black majority in South Carolina.

One of the underlying themes throughout McCurry’s book is the issue of individual property rights and community land claims in shaping these power relationships. Fences became integral to formally shaping individual properties, and McCurry states that men became masters of these fenced in worlds, and in particular, the people within them, women and slaves included. Understandably, the wealthier elites bought the most fertile, and therefore, most valuable lands; some yeoman farmers owned more property, but their property was typically made up of sand and swamplands that required much expensive maintenance to make into usable land. In these small farming households, both children and women worked the land, even alongside what few slaves they might have had. This distinguished, among other things, yeoman wives and their planter superiors; elite women did not physically work, but rather ran their households of many servants and slaves. Furthermore, both masters and mistresses of plantations attempted to establish patron-client relationships with the yeoman classes in various ways, but that ultimately failed because the small farmers believed themselves to be equals through their identities as masters over their own properties.

McCurry explains that the South Carolina Low Country remained very patriarchal; her discussion of southern churches explains in depth the interplay of both class and gender. The classes were integrated in this small community churches, kept in place by systems of pew-renting that meant planters got the best seats inside the church buildings. Many of the freedoms that were experienced even by the wealthiest of planter mistresses were kept in check by the yeoman class of men in their communities. While Brekus had briefly discussed the difficulty faced by women who wanted to be preachers in the south during this period, McCurry fleshes this argument out in full. She states that even elite planter women wishing to demonstrate charity needed to go through church elders who then designated where that charity would be allotted. The southern patriarchal system was also demonstrated through church discipline, McCurry argues; punishments almost always fell harder on women than men in many cases for similar offenses, and even southern Christianity argued for the validity of the slave system. Thus, she demonstrates the strong tie between church and politics in the south.

How and Why Housework was Devalued in the First Place

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In extensive document and theory-based detail, Boydston traces how the economic significance of women’s housework evolved in both private and public ways over the course of the late eighteenth century into the early nineteenth in the northeastern United States. Integrating both Marxist and feminist approaches in her analysis of the subject, Boydston fundamentally argues that women’s housework became increasingly devalued as an economic, societal contribution into the nineteenth century. Thus, Boydston argues that “the image of the colonial goodwife, valued for her contribution to household prosperity, had been replaced by the image of wife and mother as a ‘dependent’ and ‘nonproducer’” (xi). This speaks not only to husband-wife relationships within the home, but also American economics at large and changing societal conceptions of women’s value in general.

Boydston debunks the idea that industrialization is what devalued women’s labor; rather, she argues that this decline began well before then and was practically solidified by the end of the eighteenth century and the American Revolution. She also makes the crucial point that the term economy used to pertain specifically to issues of the household, including the work that kept it running smoothly. Because of this definition, women were valued as workers and laborers in their own right. Women’s contributions to their own homes were increasingly devalued, and sons began challenging their widowed mothers’ rights to their own contributions to the family’s home and wealth. Boydston notes that what had taken place over the course of the eighteenth century was not a change in the type of work women were doing, but the attitudes concerning that work that reflected a very negative view of housewifery in general. Also essential to this transformation was the increased dependency on a cash market and wage labor; women were significant contributors to the barter system because they were producers of finished goods including both food and textiles.

The American Revolution, Boydston argued, helped bring women’s work back to a position of value in their communities as many women contributed to the home-based production of essential goods in the midst of boycotts against the British. She states that money was again devalued which helped this shift take place. However, these sentiments did not last into the nineteenth century. Women’s home manufacture enabled their families to depend less on cash markets, yet even women grew to view their work as insignificant and themselves as dependent on their husbands’ support. These ideas were maintained through the war of 1812. The labor of women, Boydston points out, became increasingly defined as unpaid labor, while men’s work was defined as waged. Industrialization transformed the lives of the producing classes, Boydston notes; mass manufacture helped create a poor urban class dependent on the cycles of these industries, took jobs away from artisans and skilled workers, and a middle class began to develop within the developing consumerist culture. Thus, Boydston argues, the meaning of freedom transformed in the antebellum period, shifting from connotations of economic dependency to delineating wealth.

Boydston argues that housework was a crucial function for the poorest as well as elite families, though the work done by these wives was certainly different. While wealthier families could afford to pay domestic servants for their help (for duties such as cooking or laundry), these women simply shifted their attentions to other essential household duties, such as training servants. Even middle class women continued to participate in the efforts of home manufacture and yet still did the cooking, cleaning, and childrearing and essential behind the scenes work on farms. Many women themselves, Boydston claims, considered their household duties “drudgery,” and increased dependency on the cash market required new sets of skills in budgeting and market intuition. Many of these changes were influenced by the industrial threat to men’s masculinity and heads of households as breadwinners. Fundamentally, Boydston maintains that despite it being devalued in the eyes of many, both men and women, women’s household work was an essential contribution to emerging capitalist economy in the United States.

Jezebels, Mammies, and None of the Above

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For this particular round of books, Amber, Sarah, and I have each read a different book pertaining to enslaved women in the antebellum period. I read Deborah Gray White’s Ar’n’t I a Woman?: Female Slaves in the Plantation South (1985), a groundbreaking study of antebellum southern plantations. Crucially adding to the traditional historiography on American slavery,  which had long focused almost exclusively on the experiences of enslaved men, White presents a detailed narrative that carefully examines the lives of southern enslaved women. In this monograph, White uses new evidence that better enlightens the everyday experiences of these women, including both their physical work and struggles to forge their own individual identities, as people more generally and as women more specifically, despite adversity and suppression. This book examines these issues from practically the beginning of the antebellum period through the Civil War and post-emancipation period.

Because the purpose of this book is to as thoroughly as possible unveil who these women were, White’s first chapter is dedicated to explaining what most of these women were not: the stereotypical Jezebel and Mammy. Thus, White debunks contemporary (and even perhaps modern) misconceptions about southern slave women as either sexually promiscuous or as asexual matronly figures. These two stereotypes open discussion for family dynamics, as well as racial dynamics on southern plantations. White claims that “half-white children told a story of  white man’s infidelity, a slave woman’s helplessness (though this concerned few whites), an a white woman’s inability to defy the social and legal constraints that kept her bound to her husband regardless of his transgressions” (40). Because the actions of southern white men pertaining to improper treatment (to use a euphemism) of their female slaves were increasingly condoned by northern abolitionists, southerners conjured up the paternalistic image of the domestic slave, the middle to elder-aged Mammy, whose role as nurse and housekeeper became integrated into the loving fabric of white families. White points out that this justification for slavery overemphasized the unfailing devotion slaves had to their masters, as well as the numbers of slave women who actually were in charge of white households.

After debunking these myths, White then thematically tackles different aspects of slave women’s lives. She addresses the economic significance of female slaves’ procreative abilities (later tackled in Jennifer Morgan’s Laboring Women, as we have discussed earlier); she discusses the 1629 Virginia field labor tax that helped solidify the conceptualization of the racial other in American society (as later discussed by Kathleen M. Brown in Good Wives, Nasty Wenches, and Anxious Patriarchs and covered in this blog); she discusses everyday slave resistance such as feigning illness; she discusses the evolving nature of women’s work over the course of their lives; she addresses the nature of sexual and romantic relationships; she discusses the significance of motherhood in keeping slave families functioning both within themselves and the larger slave community on plantations; she discusses the lack of justice for these women in cases of sexual violence done to them by white and black men; she discusses the prejudice women faced even after fleeing to Union lines during the Civil War; and she discusses formerly enslaved women forming identities as women, and largely working women, in a world that repeatedly tried to take away that part of their identity. White emphasizes that even after living as legally free people in the U.S., black women needed to be self-reliant: “In short, life still challenged them to a different kind of womanhood, nothing like that of white women” (176).

As is the case with many women and gender studies, White explores the lives of antebellum enslaved women while also glossing over the experiences as men for comparison and contrast. However, White makes the crucial point that “Female slave bondage was not better or worse, or more or less severe than male bondage, but it was different” (89). Thus, White’s purpose remains to help fill in the gaps in the historiography on slavery as a whole. Before White, these women were largely left out of the story of slavery in the American South. White’s study enlarges that image to encompass not only the many types of labor done by slave women (including the duties of childrearing), but also different images of enslaved women sewing dresses, attending church, and performing midwife duties on neighboring plantations. Essentially, while showing antebellum slave women as victims of an oppressive system, she also shows the agency exerted by these women to form their own identities and shape their own lots in life despite their circumstances.