A difficult yet necessary read.
(Full disclosure: I received a free electronic ARC for review through Edelweiss. Trigger warning for violence related to slavery, including racism and rape.)
This book is written in a historical moment that historians have not yet named—a moment when black persons are disproportionately being killed and their deaths recorded. We witness the destruction of their lives via cell phones and dash and body cameras. The current voyeuristic gaze contains a level of brutality grounded in slavery. I call this moment the historic spectacle of black death: a chronicling of racial violence, a foreshadowing of medical exploitation, a rehearsing of ritualized lynching that took place in the postslavery era. African Americans and their allies respond by rejecting the devaluation of their bodies with the phrase #BlackLivesMatter. This book, however, argues that the historical record is clear: #BlackBodiesMatter.
Dear wife, they cannot sell the rose
Of love, that in my bosom glows.
Remember, as your tears may start,
They cannot sell th’ immortal part!
(A poem carved by an enslaved black man named Mingo, on the beam of his cell, as he awaited trial and execution.)
Whether it’s some rando on a plantation tour, or a nationally syndicated talk show host, it always boggles my mind when people insist that some slaves were treated well: “like members of the family.” I guess this means they weren’t flogged on the daily, forced to live in unheated shacks, or forcibly bred? Idk, given that women and children were largely considered the property of their husbands and fathers; the first case of child abuse wasn’t prosecuted in the United States until 1874; and marital rape wasn’t a thing in all 50 states until 1993, forgive me if I don’t find this argument terribly compelling. But I digress.
I may have received the same sanitized, whitewashed public high school education as everyone else – but it doesn’t take an especially critical thinker to realize that, at the end of the day, slaves were property. In the eyes of the law, they were more somethings than someones: more like a television set or CD player (or, to use more contemporary examples, a banjo or a milk pan) than a human being. Some enslavers may have been less cruel than others, sure, but that doesn’t negate the power differential one bit. To borrow an example from this text, kindly patriarch Dr. Carson may have provided medical care for his slaves, and worried about their well-being after his death, but if he had had a bad day, there was nothing preventing him from taking his frustrations out on one of them. As his property, it was well within his right to punch, whip, stab, shoot, starve, dismember, rape, or molest them. And therein lays the problem: when you dehumanize and objectify others, especially but not only by relegating them to the status of property, it excuses any and every abuse imaginable. Slaves exist at their captors’ mercy.