Absolute lovers sj hooks epub

Then respond to at least 2 of your peers with comments containing a minimum of 150 words.

1. How does Traister dispel the myth that marriage will bring greater finances?

2. How does Hartman attend to the relationship between labor and intimacy?

response 1

From this week's reading, I know better about the disadvantaged place females are in modern society. Despite the females and males take different social imagine, another obviously way show at salary females earn.from the article “For Poorer: Single Women and Sexism, Racism, and Poverty” Rebecca Traister points out that “ for centuries, women who did not find economic shelter with husbands often discovered themselves nonetheless reliant on men”(Rebecca Traister p,183). That indicated two problems, women tend to lose their job or just maintain daily chore during the days when they get married, secondly just because females can’t get the better salary during the society so they quit. Males still in control, which means females can’t take the house financial problem, thus dispelling the myth that marriage will bring greater finances. Another aspect of fatherhood bonus and motherhood penalty. According to the article that “women who are pregnant or have young children find it harder than childless workers to switch jobs”(Rebecca Traister p,189). During the marriage people who want children carry much more pressure, first, they have to buy a house and car which if it’s better near the school, second females have to work to reduce the cost, sustain the family. Now females with children or pregnant are hardly to find a job that makes financial even worse. Males make enough salary really depends on where they work and what position they are. Never mention the divorce can bring to single mothers.

From the article “wayward lives, beautiful experiments Intimate Histories of Social Upheaval” shows the black people especially girls living the environment pressure them to be sexual worker. Saidiya Hartman asserts “Girl, where you headed?” Each new deprivation raises doubts about when freedom is going to come”(Saidiya Hartman p,10), it directly shows black girls much like prisoners or labors, trying to make life there, but the social phenomenon bring them to another direction. “the brutal rebuff of “we don’t serve niggers”(Saidiya Hartman p,8) not just the hope of black people all the black people are rejected. Therefore, less thing for girls to do foe survive, intimacy just become a skill for black girls to approach life. Things may betray moral, but it doesn’t give them much choice. “squalor and tawdry finery, dwell the negroes leading their lighthearted lives of pleasure, confusion, music, noise, and fierce fights”(Saidiya Hartman p,6) the life is beyond girls can take, people going to seek joy amidst sorrow, enjoy anything they can grab, the happiness or love. They are labors too, labor working for suffering. Then intimacy for them is placebo, they seek for the join as hope, it is horribly beautiful. They cleaved to and cast-off lovers, exchanged sex to subsist and revised the meaning of marriage. Also they not really labors, they rejected too, they may don’t know how to live, but they knew what’s the best for them. long with this, it will be a vicious circle for black girls their beauty only being abuse and twist.

response 2

This week’s reading is very interesting and thought provoking, as it focuses on the process of women trying to fight against the social norms. These materials are closely related to my final project, which relates to the social oppressions that Chinese women in marriage are currently confronting. In the reading, I saw the similar experience that both Chinese women and Black women have. In the Wayward Lives, Beautiful Experiments, Saidiya Hartman tells a story about the the process of Black women “made a way out of no way”, facing the excessive abuse and torture enacted on their bodies. It is heartbreaking that Black women’s efforts in fighting against social oppressions often brought only censure, repression, violence and arrest. Their intimate revolution was apprehended as crime and pathology. Black women were vastly harassed and confined on suspicions of future criminality. They are charged for ridiculous crimes, such as “failed adjustment” or “potential prostitute.” As Saidiya Hartman writes, in Wayward Lives, Beautiful Experiments, “few, then or now, recognized young black women as sexual modernists, free lovers, radicals, and anarchists, or realized that the flapper was a pale imitation of the ghetto girl. They have been credited with nothing: they remain surplus women of no significance, girls deemed unfit for history and destined to be minor figures.” These minor characters’ voices are often time omitted and forgot by the general public, but they extremely important for us to examine the unbearable discriminations that women are facing and will be facing in the future, thus allowing us to further address these issues.

Wrestling with the tough question-what a free life is- increasing number of women are starting to fight against the uneven social norms in the current society. In Rebecca Traister’s article, For Poorer: Single Women and Sexism, Racism and Poverty, we can see that with the same education and working experience, men out-wage women in every category(Traister, 183). The article mentions about the finance factor that alters current women’s altitude towards marriage. Agreeing with this idea, I also talked about it in my writing, in Chinese marriage, because of the financial differences, whenever the family comes to the decision who need to take care of the children or family, without any hesitation, women is always the one that has to be sacrificed. From the moment that they submissively comply with the stereotypes and restrain themselves inside of home, they lose their identity as independent women but are permanently bonded and suppressed by their marriage. The suffocating stereotypes prevailing in China forges an invisible jail that constrains and traps every woman. The overwhelming pressure from the traditional norms pushes them into marriage and strips women’s voice by confining them in the house using social morality. But as more women are trying to obtain a higher education and step as well as maintain in the workforce. This issue has been gradually fixed, independent women start to break the social confinement that women have to get married as soon as possible and stay inside the house. They manage to enjoy their own free life and prioritize their own wants.

Family Albums, Aborted Futures: A Disillusioned Wife Becomes an Artist, 1890 Seventh Avenue

There were few memories of her childhood she could recollect with any pleasure. It would not be wrong to say that she had never been a child, or at least, she had never been a happy child. Are precocious children ever happy? To learn about the world or to blossom too early was dangerous. It wasn’t clear if her father, the man who raped her twelve-year-old mother, was the son of the family that had owned her grandmother’s people; all she knew was that he was the sort of southern gentleman who had no scruples against making concubines of their servant girls. Although a term like concubine inadequately described the violence experienced by her mother, grandmother, and great-grandmother, three generations of women who, in her words, became very practiced at submission. Her great-grandmother had been a slave; her grandmother and mother were nominally free. The monstrous intimacy of chattel slavery, the violent coupling and compulsory reproduction, marked each generation of her family. The child follows the condition of the mother—partus sequitur ventrem—so that the daughters labor even now under the outcome. What happened to Edna’s mother, grandmother, and great-grandmother was neither unique nor exceptional. It was to be expected if you were a servant in the house. House service, wrote Du Bois, preserved “the last vestiges of slavery and medievalism.” The “personal degradation of the work” was so great that “any white man of decency would rather cut his daughter’s throat than let her grow up to such a destiny.” Throughout the world, there was “no greater source of prostitution than this grade of menial service.” Du Bois echoed Frederick Douglass, who a century earlier described the kitchen as brothel. The kitchen contained a “whole social history,” not only of racism and servility, but sexual use and violation.

Her grandmother joined “the wild rush from house service, on the part of all who could scramble or run,” and moved the family to Boston so that Edna might avoid this fate. The awful things they escaped were described only through euphemisms like loyal servants and concubines and fathers, but her grandmother was too honest to disguise the brutality part and parcel of intimate labor as love or consent. Dissemblance was the way they managed and lived with this violence. What Edna knew was: All the women in the family were beautiful and They probably often submitted to the white men. She also knew never to speak the name of her father or her mother’s father or her grandmother’s father. The secrets and lies and the perverse lines of descent encompassed slavery and its afterlife. Only when she was an adult did her mother share the graphic account of her rape. A white family had hired her mother as a nursemaid. Her family was so poor they permitted it. When she was in bed sleeping beside her three-year-old charge, her employer, a fine Virginia gentleman, entered the bed and raped her. At twelve, she didn’t even realize that she was pregnant, she was too young to know anything about sex or babies, and so believed the old people when they said there were snakes in her belly.

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M y sister, my mother. Until she was about six years old, Edna believed her grandmother was her mother. She and her mother lived with her grandmother and the Negro man she had married after giving birth to her second child by a white man. They were poor but lived on the outskirts of a very nice colored neighborhood and strived to assume their place among decent and respectable Negroes. Being nearly white endowed them with status; being nearly white also raised questions about the circumstances that afforded Edna’s ivory complexion, golden wavy hair, and blue eyes. The missing father exposed the lie of any presumed respectability. Once it became apparent that Edna had no father and was nameless, the other children on the block mocked her and called her terrible names, making cruel sport of the things their parents whispered behind closed doors. They adored and reviled her, envied her near-white beauty and held her in contempt as the child of a white man’s whore. Half - white bastard. Her fate was sealed. Even her aunt Nancy believed Edna would never amount to anything and would be a bad woman like her mother.

When in a fit of jealousy, her grandfather murdered the fiancé of his then-sixteen-year-old stepdaughter and was sentenced to life in prison, Edna was condemned as the granddaughter of a murderer too. All hopes of blending invisibly with the upper ranks were dashed. The scandal of the murder and the stepfather’s envy of his daughter’s lover cast an additional layer of shame on their house.

Her mother was too free. She did what she wanted. Her sexual relations were social. She was never kept by anyone. This excess—being reckless enough to have sex with a number of men, both colored and white, could not and would not be forgiven. Her mother was beautiful, loose, and unrepentant in her sexuality. She was attracted to men who were gentle and to men who abused her. Burdened by the weight of her mother’s history, Edna felt guilty and condemned. It wasn’t hers to carry, but the world punished her anyway. The knot of shame that blossomed inside her had as much to do with the names their neighbors called them as with what she now believed. It was hard to look at her mother and not judge her a bad woman.

As they lived in three small rooms, Edna found it impossible to avoid the sight of her mother in bed with colored and white men. White man’s whore, the neighbors spat. The words promiscuous or dissolute weren’t in the six-year-old Edna’s vocabulary. Lax in sexual matters, loose-living, abandoned, unrestrained in behavior, unruly, lavish, wistful. When she was old enough to understand the meaning of such words, she preferred to describe her mother as too free. A flood of tears accompanied the conviction that what the neighbors said about her mother was true. It was not the picture of her mother’s body entwined in the arms of a casual friend or stranger that made her sob inconsolably; rather, it was the vision of her mother applying rouge to her cheeks. The blood-red color was the same as that of the artificial rose she had soaked in water, loosening the pigment, and then painted onto her face. Her mother was beautiful, cut-rate, and deep scarlet. Only bad women did that.

Guessing at the World
Masked behind the quiet demeanor, the cultivated manners, the very fair and very pretty appearance, was a quiet turbulence. Edna was slow to realize it was not simply that her circumstances were unsettled; rather, there was something decidedly unsettled about her. A riot inside was palpable, but its source she couldn’t discern. Perhaps it was simply unhappiness, the brutal loneliness that characterized a failed and unhappy marriage. Perhaps it was the three generations of hurt transmitted along the maternal line. There was the creeping fear and the risk that her resolute passivity might yield to something dangerous and unexpected. Maybe it was the blind groping for something she could not name.

Lloyd Thomas did not try to seduce her as so many others had. The lovely twenty-nine-year-old Edna traveled in the best circles. As the social secretary of Madame C. J. Walker, the first black woman millionaire, she quickly gained entry to the worlds of the wealthy and the fashionable. The aspiring actress was courted by admirers, both white and black, and moved easily between the worlds of Greenwich Village and Harlem, taking pleasure in the opportunities and the glamour afforded by the city, at least for the beautiful and talented, and she was both. Edna was fascinated by Lloyd’s indifference. This dour, taciturn man, who managed aspiring singers and actors as well as several Harlem nightspots, did not appear to want or desire her, and that made her desire him fiercely. She initiated the courtship, and they married in a very short time. He was attractive, debonair, cosmopolitan; most importantly, he was a master of withholding. Even when surrounded by a roomful of beautiful chorus girls, his eyes never wandered. He remained aloof, cold, unreachable. This amazed and aroused her, encouraging her determination to make him want her fiercely. He loved her from a distance, if he loved her at all. He had never said that he did, and refused to utter those three words—I love you—despite her badgering, as if it were an outrageous or unreasonable thing to expect of a man. It surprised her although he had never expressed ardor or tenderness before they married, she wrongly assumed he would relent and soften. Certainly, he wasn’t a conventional man; he enjoyed the company of artists, writers, and entertainers whose desires were not fixed by the coordinates of identity, who outrageously defied expectations regarding who they were supposed to be and who they were required to love. (As with Edna, he might have enjoyed the experience of being wanted by those he did not want; more likely, he was attracted to the queer men regularly in his company, the poets, singers, and club owners who made Harlem beautiful; or maybe he wanted them with an intensity that Edna never could have guessed. Rumors circulated that it was a marriage of convenience.)

Despite his indifference, Lloyd proved to be a passionate lover; he satisfied her physically, and he was faithful insofar as he seemed completely unaffected by other women, yet his heart belonged to him alone. The very qualities that initially made him so attractive—his sexy reticence, Olympian reserve, and striking impassivity—caused a great deal of grief.

What was at stake in trying to transform indifference into love and adoration? Should she be satisfied with his cold constancy and a fidelity ensured by boredom with other women? Was the impossible effort to transform aloofness into devotion yet another attempt to break loose from her mother’s life? Or make up for what her mother failed to give? She had escaped her mother’s fate, and had been lucky when compared with the women in her family. No rapists, murderers, or mercurial violent men. No savage love and fierce carnality. At sixteen, she had rushed into marriage still a virgin, determined to escape poverty and scandal. All she and her mother noticed was the veneer of respectability and the gilded family name. Her husband, the son of a wealthy self-made man, enjoyed a secure place in “brown society.” What could be more attractive to a bastard child than social standing, than the protection of fathers and husbands? Only after she became a Mrs. did she discover that he was spoiled and irresponsible; he never worked; he drank and gambled away their money. It was a colossal mistake. She quietly planned and plotted a way out and vowed never to become a mother. The first abortion was difficult, but she was as resolute the second time.

With the first marriage, she miscalculated, confusing appearance with substance, seeking safety from the turbulence of her childhood in the priggish straight-laced milieu of the Negro upper classes, but she had been wrong to believe that by preferring constancy to passion, and a well-scripted life to uncertainty, she could avoid being damaged by the world. Only the wealth of her father-in-law had protected her and her husband from the streets. The second time, there was no one to whom she could turn. And to protect her from what? A tepid marriage, a lukewarm coital embrace, waning affection, boredom? All the secrets harbored inside a marriage: the remoteness of the husband, the abrading routine of daily life, the monotony of domesticity, the thousand missed opportunities for an act of tenderness or a small proof of love. The loneliness of the marital bed threatened to break her.

On stage, she had purpose. She was no longer a disappointed wife; she was alive, resplendent. It didn’t matter that this feeling was transient and ephemeral. The freedom of being less like Edna and more like others was exhilarating. To be lost to the world of marriage and duty and disappointment and tedium as she entered the space of the ensemble and the intensity of creating and inhabiting a world with others, a domain of collective bodies, kinesthetic experience and gestural language. All other roles had to be relinquished. The stage enabled her to escape her paltry individual life and slip into someone else’s existence—prostitute, queen, toiling laborer, flawed heroine—and to shed every petty concern. When she stepped into a character and lent her body to the gesture, she was nobody and everyone at the same time, no longer bound to her personal history and yet able to express deeply all the pain and failure and want, sharing it with the world but not shamed by it.

She disappeared into other lives; she became other selves. This was exquisite. It was the most sustained joy she had ever experienced. In the world of actors, directors, singers, playwrights and stagehands, she found a vehicle, an outlet for her tamped-down passion; she let go the impulse to seek safety within the confines of restraint and to settle for a dispassionate existence.

As her career soared, Lloyd became jealous and resentful. Her name appeared regularly in the theatre reviews, first in amateur productions, next as a member of the Lafayette Players, and then as a leading lady. Each success she enjoyed made him feel smaller and smaller, like there wasn’t enough air in the room for the two of them; like she was trying to become the dominant one, like they were in a competition, and he wouldn’t be anyone’s second. He had opposed adamantly her career as an actress and now she intended to go on tour. After six months on the road with Lulu Belle, she returned home to find him dating younger women, frequenting cabarets and theatre clubs without her, spending the night at other Harlem apartments. Things unraveled but it was all very civil: no cussing and fighting and cutting up clothes and throwing his belongings into the streets. They were moderns. They were bohemians. Again, she was alone and disillusioned in marriage; she had become practiced at being let down, accustomed to heartbreak.

Whether it was Evelyn Preer or Fredi Washington or Rose McClendon—she never confided. All she disclosed was that a romantic encounter with a colored leading lady turned her life around. One dance sent her hurtling down a radically different path. Embraced in the arms of this lovely lady, Edna felt something electric, and it made her feel alive; it let her know that she was someone other than who she imagined herself to be. It was her first experience with a woman. They danced together and something very terrific happened, a very exhilarating thing. It made her know. Rumors circulated. It was the theatre so no one was shocked. Then there was the gossip about her relation with A’lelia Walker. Edna was among the circle of beautiful women who surrounded the Harlem heiress. They were intimate friends. She left it at that.

She met Olivia at a party at A’lelia’s house. For six months Lady Olivia Wyndham pursued Edna relentlessly, claiming to be madly in love after their first meeting and not giving a damn about Lloyd. The English aristocrat was mannish, elegant, addicted to opium, and reckless. She had once cut herself on the head with a knife and thrown herself down a flight of stairs so that she might be hospitalized and attended by a nurse she loved. The intensity and force of her desire made Edna recoil. It frightened her. It was the opposite of everything she sought in a husband. For six months, Olivia, undeterred, regularly appeared at Edna and Lloyd’s Seventh Avenue apartment stylishly outfitted like a gentleman of wealth. Folks in Harlem accepted it as the English way after Radclyffe Hall, Sackville-West, and Nancy Cunard. She was after all a distant cousin of Oscar Wilde. Wyndham was the tempest threatening to destroy what remained of Edna’s staid and loveless marriage. After months of relentless pursuit, Olivia conceded defeat and decided to return to England. On the night she was scheduled to depart, she made a last visit to Edna, presumably to say goodbye, but not without hope. Edna had done everything possible to quash Olivia’s expectations, never reciprocating her affection or encouraging her desire. Yet, somehow after months in this sustained war of position, rejecting Olivia at every chance and determined not to feel anything at all for Lady Wyndham, she had succumbed to her charms. Had her resolve simply been worn away? Or was it more like rain after a long dry season? Unexpected, startling and necessary. If forced to do so, she would have no choice but to admit that she did harbor feelings for Olivia. Now that her departure was imminent, it was easier to admit. When Olivia arrived that evening, Edna invited her inside the apartment and then refused to let her go. They lived together for decades.

The romance of the English aristocrat and the Negro leading lady captivated the press. The articles stepped gingerly around the obvious—never mentioning the words lady lovers or homosexuals or lesbians—and cast no aspersions. People wrongly assumed ménage a trois; Edna and Olivia were the couple, but expansive enough to include Lloyd as a housemate. Lloyd didn’t seem to mind releasing her and enjoyed the attention they received in the press: Rich British Woman Forsook Own People to Reside in Harlem or She Renounced British Tradition for Her Negro Friends. He and Edna had drifted into the arms of other lovers, creating parallel lives, but the three of them lived together in their Seventh Avenue flat, hosted dinner parties for their mutual friends, and regularly appeared in the society columns as the Lloyd Thomases and friend, whether attending A’lelia Walker’s soirees, charity benefits, theatre openings, or the Hamilton Lodge Ball. Wallace Thurman, Dorothy West, and Jimmy Daniels rented a room in their place and Lloyd’s beautiful young lover, Harlem’s It girl Blanche Dunn, made a second home there until she jilted him for an English oil magnate. Olivia’s fortune allowed them to live comfortably. After his Harlem nightclub closed, Lloyd never worked again. Marriage provided the cloak that allowed them to live as they wanted and without public censure.

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It was all so unexpected—late love and a successful career, a farmhouse in Connecticut and European holidays in English castles and French chateaus. For a poor girl who had been raised in a three-room apartment on the outskirts of respectability, it was astonishing and unbelievable—unless you were a leading lady or a brilliant entertainer or member of the beautiful set. She was one of the lucky ones: “the remnants of that ability and genius . . . whom the accidents of education and opportunity have raised on the tidal waves of chance,” a rare bird, a Negro artist.

The world kept Edna guessing about what she might do and who she might become. She had done all of the shocking things imaginable and the only reason she could summon was the urge for expression, an urge that no one experienced more fiercely than black women and that none paid as dearly when this need was unmet, when one remained an artist without an art form. Everywhere you looked you could find it. No modern intelligent person was content merely existing. Sometimes it was good to take a chance.

Wayward: A Short Entry on the Possible

Wayward, related to the family of words: errant, fugitive, recalcitrant, anarchic, willful, reckless, troublesome, riotous, tumultuous, rebellious and wild. To inhabit the world in ways inimical to those deemed proper and respectable, to be deeply aware of the gulf between where you stayed and how you might live. Waywardness: the avid longing for a world not ruled by master, man or the police. The errant path taken by the leaderless swarm in search of a place better than here. The social poesis that sustains the dispossessed. Wayward: the unregulated movement of drifting and wandering; sojourns without a fixed destination, ambulatory possibility, interminable migrations, rush and flight, black locomotion; the everyday struggle to live free. The attempt to elude capture by never settling. Not the master’s tools, but the ex-slave’s fugitive gestures, her traveling shoes. Waywardness articulates the paradox of cramped creation, the entanglement of escape and confinement, flight and captivity. Wayward: to wander, to be unmoored, adrift, rambling, roving, cruising, strolling, and seeking. To claim the right to opacity. To strike, to riot, to refuse. To love what is not loved. To be lost to the world. It is the practice of the social otherwise, the insurgent ground that enables new possibilities and new vocabularies; it is the lived experience of enclosure and segregation, assembling and huddling together. It is the directionless search for a free territory; it is a practice of making and relation that enfolds within the policed boundaries of the dark ghetto; it is the mutual aid offered in the open-air prison. It is a queer resource of black survival. It is a beautiful experiment in how-to-live.

Waywardness is a practice of possibility at a time when all roads, except the ones created by smashing out, are foreclosed. It obeys no rules and abides no authorities. It is unrepentant. It traffics in occult visions of other worlds and dreams of a different kind of life. Waywardness is an ongoing exploration of what might be; it is an improvisation with the terms of social existence, when the terms have already been dictated, when there is little room to breathe, when you have been sentenced to a life of servitude, when the house of bondage looms in whatever direction you move. It is the untiring practice of trying to live when you were never meant to survive.

A Minor Figure

The small naked figure reclines on the arabesque sofa. Looking at the photograph, it is easy to mistake her for some other Negress, lump her with all the delinquent girls working Lombard Street and Middle Alley, lose sight of her among the surplus colored women in the city, condemn and pity the child whore. Everyone has a different story to share. Fragments of her life are woven with the stories of girls resembling her and girls nothing like her, stories held together by longing, betrayal, lies, and disappointment. The newspaper article confuses her with another girl, gets her name wrong. Photographs of the tenement where she lives regularly appear in the police briefs and the charity reports, but you can barely see her, peering out of the third-floor window. The caption makes no mention of her, noting only the moral hazard of the one-room kitchenette, the foul condition of the toilets, and the noise of the airshaft. The photograph taken of her in the attic studio is the one that is most familiar; it is how the world still remembers her. Had her name been scribbled on the back of the albumen print, there would be at least one fact I could convey with a measure of certainty, one detail that I would not have to guess, one less obstacle in retracing the girl’s path through the streets of the city. Had the photographer or one of the young men assisting him in the studio recorded her name, I might have been able to find her in the 1900 census, or discover if she ever resided at the Shelter for Colored Orphans, or danced on the stage of the Lafayette Theatre, or if she ended up at the Magdalene House when there was nowhere else to go.

Her friends refused to tell the authorities anything; but even they didn’t know how she arrived at the house on the outskirts of the Seventh Ward, or what happened in the studio that afternoon. The Irish housekeeper thought she was the black cook, Old Margaret’s, niece, and, neglecting her work as they were wont to do had wandered from the kitchen to the studio. Old Margaret, no kin to the girl, believed that Mr. Eakins had lured her to the attic with the promise of a few coins, but never said what she feared. The social worker later assigned to the girl’s case never saw the photograph. She blamed the girl’s mother and the slum for all the terrible things that happened and filled in the blanks on the personal history form, never listening for any other answer. Age of first sexual offense was the only question without certain reply.

From these bits and pieces, it has been difficult to know where to begin or even what to call her. The fiction of a proper name would evade the dilemma, not resolve it. It would only postpone the question: Who is she? I suppose I could call her Mattie or Kit or Ethel or Mabel. Any of these names would do and would be the kind of name common to a young colored woman at the beginning of the twentieth century. There are other names reserved for the dark: Sugar Plum, Peaches, Pretty Baby, and Little Bit—names imposed on girls like her that hint at the pleasures afforded by intimate acts performed in rented rooms and dimly lit hallways. And there are the aliases too, the identities slipped on and discarded—a Mrs. quickly affixed to a lover’s name, or one borrowed from a favorite actress to invent a new life, or the protective cover offered by the surname of a maternal grandmother’s dead cousin—all to elude the law, keep your name out of the police register, hold the past at a safe distance, forget what grown men did to girls behind closed doors. The names and the stories rush together. The singular life of this particular girl becomes interwoven with those of other young women who crossed her path, shared her circumstances, danced with her in the chorus, stayed in the room next door in a Harlem tenement, spent sixty days together at the workhouse, and made an errant path through the city.

Without a name, there is the risk that she might never escape the oblivion that is the fate of minor lives and be condemned to the pose for the rest of her existence, remaining a meager figure appended to the story of a great man and relegated to item number 304, African American girl, in the survey of his life and work. If I knew her name I might be able to locate her, discover if she had any siblings, if her mother was dead, if her grandmother was “living in” with a white family, if her father was a rag seller or day laborer, or if he had disappeared. A name is a luxury that she isn’t afforded—other sitters are unnamed, but they can be identified; she is the only one who is anonymous.

In a compelled photograph, a girl’s name is of no greater consequence than her desire for a different kind of likeness. (The only thing I knew for sure was that she did have a name and a life that exceeded the frame in which she was captured.) When the scandal erupted and the white girls who lived in large stately homes with powerful fathers disclosed the things the artist had forced them to do, no one mentioned her or any other black girl. Years later when another anatomist, another man of science, was found with a cache of nude pictures of colored schoolgirls, no one remembered her. Without a name, it was unlikely that I would ever find this particular girl. What mattered was that she was a placeholder for all the possibilities and the dangers awaiting young black women in the first decades of the twentieth century. In being denied a name or, perhaps, in refusing to give one, she represents all the other girls who follow in her path. Anonymity enables her to stand in for all the others. The minor figure yields to the chorus. All the hurt and the promise of the wayward are hers to bear.

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It was not the kind of image I was looking for when I set out to tell the story of the social revolution and transformation of intimate life that unfolded in the black city-within-the-city. I had been searching for photographs unequivocal in their representation of what it meant to live free for the second and third generations born after the official end of slavery. I was hungry for images that represented the experiments in freedom that unfolded within slavery’s shadow, the practice of everyday life and escape subsistence stoked by the liberties of the city. Beautiful experiments in living free, urban plots against the plantation flourished, yet were unsustainable or thwarted or criminalized before they could take root. I searched for photographs exemplary of the beauty and possibility cultivated in the lives of ordinary black girls and young women and that stoked dreams of what might be possible if you could escape the house of bondage. This archive of images, found and imagined, would provide a necessary antidote to the scourged backs, glassy tear-filled eyes, bodies stripped and branded, or rendered grotesque for white enjoyment. I refused the mug shots and the family albums of black elites who fashioned their lives in accordance with Victorian norms, those best described by W. E. B. Du Bois as strivers, as the talented tenth, as whites of Negro blood.

I looked at Thomas Askew’s lovely portraits of the black aristocracy but didn’t find the young women whose lives unfolded in streets, cabarets, and tenement hallways, rather than in grand homes with parlors furnished with pianos and wingtip chairs adorned with lace antimacassars. Young women with serial lovers, husbands in the plural, and women lovers too. Young women who outfitted themselves like Ada Overton Walker and Florence Mills, young women who preferred to dress like men. I looked at vernacular images, collections of photographs in municipal archives, anthologies of black photographs, documentary surveys of the slum, black portraits and group pictures displayed in Negro buildings and institutes of social economy at international expositions and world fairs. I browsed thousands of photographs taken by social reformers and charity organizations, hoping to find them, but they failed to appear. They averted their gaze or they rushed past the photographer; they clustered at the edge of the photos, they looked out of windows, peered out of doorways, and turned their back to the camera. They refused the terms of visibility imposed on them. They eluded the frame and remained fugitives—lovely silhouettes and dark shadows impossible to force into the grid of naturalist description or the taxonomy of slum pictures.

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The young mothers were the ones pictured most often; they were required to sit with their children in crowded bedrooms and kitchenettes in order to receive the assistance which they had been promised: some milk for the children, or a visit from the nurse because the youngest was ailing, or the loan of a pair of shoes to go out and find work. The mothers had to appear in the reform pictures, and these images were marshaled as evidence in the case made against them by the social workers and the sociologists.

Young women not in desperate need, not saddled with children, and old enough to say Hell no and Get out of my face evaded capture. The few images of young women between the ages of sixteen and twenty-three are group pictures taken with their families or with their neighbors. They never looked wild and wayward or too fast in these pictures. Despite their fugitive gestures of refusal—slumped shoulders and side-eyes and radiant anger—they are made into clients and types and examples; they are transformed into social documents and statistical persons, reduced to the human excrescence of social law and slum ecology, pitied as betrayed girl mothers, labeled chance creatures of questionable heredity. The ash barrels lining the street and the ramshackle buildings and the friendly visitors to the poor dominate and infantilize them.

I grew weary of the endless pictures of white sheets draped on the clothesline, leaking faucets, filthy water closets, and crowded bedrooms. I recoiled at the lantern slide show and its oscillating pictures of cause and effect, before and after, the movement of images propelled by moralistic narratives of sexual promiscuity, improper guardianship, and the dangers of the saloon, boarding house, and dance hall. The visual clichés of damnation and salvation: the black-and-tan dive, the sociality of neighbors across the color line, hanging out on the stoop, marrying outside the race, or the model tenement occupied by a monochromatic family of the same race. The outcomes were stark: on one hand, the morgue, prison and the workhouse; on the other, the privatized household and the sovereignty of the husband and father.

The surveys and the sociological pictures left me cold. These photographs never grasped the beautiful struggle to survive, glimpsed the alternative modes of life, or illuminated the mutual aid and communal wealth of the slum. The reform pictures and the sociological surveys documented only ugliness. Everything good and decent stood on the ruins of proscribed modes of affiliation and ways of living: the love unrecognized by the law, households open to strangers, the public intimacy of the streets, and the aesthetic predilections and willful excesses of young black folks. The social worlds represented in these pictures were targeted for destruction and elimination. The reformers used words like “improvement” and “social betterment” and “protection,” but no one was fooled. The interracial slum was razed and mapped into homogeneous zones of absolute difference. The black ghetto was born.

The captions transform the photographs into moral pictures, amplify the poverty, arrange and classify disorder. Negro quarter. The caption seems to replicate the image, to detail what resides within its frame, but instead the caption produces what appears. It subsumes the image to the text. The words attached to the image—unsightly, broken, typical—seem almost to be part of the picture, like the crumpled bed-sheets or the boards covering the broken windows of the shack. The captions index the life of the poor. The words police and divide: Negro quarter. Announce the vertical order of life: Damaged Goods. Make domestic space available for scrutiny and punishment: One - room moral hazard. Declaim the crime of promiscuous social arrangements: Eight Persons Occupy One Bedroom. Manage and segregate the mixed crowd and represent the world in fidelity to the color line: View of Italian girls, Boys with Cap, and Two Negroes in Doorway of Dilapidated Building.

Such pictures made it impossible to imagine that segregation was not natural selection based on affinity and that Jim Crow had not always prevailed. Social reformers targeted interracial intimacy or even proximity; the Girl problem and the Negro problem reared their heads at the same time and found a common target in the sexual freedom of young women. The attendant fears of promiscuity, degeneration, and interracial sexual intimacy resulted in their arrest and confinement. Improving the slum and targeting urban vice extended the color line in absence of a legal apparatus or statutory law to mandate and enforce it. Progressive reformers and settlement workers were the architects and planners of racial segregation in northern cities.

The photographs coerced the black poor into visibility as a condition of policing and charity, making those bound to appear suffer the burden of representation. In these iconic images of the black urban poor, individual persons were forced to stand in for sweeping historical narratives about the progress or failure of the Negro, serve as representatives of a race or class, embody and inhabit social problems, and evidence failure or improvement. These photographs extended an optic of visibility and surveillance that had its origins in slavery and the administered logic of the plantation. (To be visible was to be targeted for uplift or punishment, confinement or violence.)

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Some things didn’t appear in the photographs, like the three flowerpots lined up on the windowsill, the crazy quilts covering the tick mattresses, the Bibles wrapped in lace and calico, the illustrations from the mail-order catalogue affixed to the walls. The reformers and the journalists were fixated on the kitchenette. They didn’t know that the foyer, the fire escape, and the rooftop were a stretch of urban beach, not until the rich adopted the practice and sleeping on rooftops became fashionable. They didn’t know that the hallway and the stairwell were places of assembly, a clearing inside the tenement, or that you love in doorways. There is no photograph of the hallway, barely illuminated by a flickering gaslight that hides everything that is unlovely. Even in the daytime, the shadows are too dark and too deep to capture it. The hallway provides the refuge for the first tongue kiss, the place for hanging out with your friends, the conduit for gossip and intrigue. Here you first learn about the world and the role to which you have been consigned, so you scribble fuck or wretched on the wall in the stairwell. The hallway is where the authorities post the tenement-house laws and the project rules, and the guidelines might as well say, Negro, don’t even try to live. It is inside but public. The police enter without warrants and arrest whoever has the bad fortune to be found and caught. It is the passageway that leads to the two rooms where you stay with your mother, father, aunt, and your two sisters. Your mother tries to make the drab rooms home by setting out your grandmother’s tea set, which is too fancy for the small kitchen table; the set belonged to the white folks she worked for. She said it was a gift, but once let it slip that it was owed to her, she earned it and much more. A Masonic Lodge calendar and lithograph of Frederick Douglass hide the crack on the plaster wall. The sheer curtain hanging in the window filters the weak light of late afternoon. The ivory table mat covering the battered stovetop confirms that even in the worst places one finds beauty. All that effort makes it less terrible. No one forgets that they are here because excluded from everywhere else, so you make do and try to thrive in what’s nearly unlivable. It is the Black Belt: You are confined here. You huddle here and make a life together.

In the hallway, you wonder will the world always be as narrow as this, two walls threatening to squeeze and crush you into nothingness. So you imagine other worlds, sometimes not even better, but at least different from this. You and your friends hatch plots of escape and dereliction. This black interior is a space for thought and action, for study and vandalism, for love and trouble. The hallway is the parlor for those who manage to live in cramped dark rooms with not enough air and who see the sunlight only when they step out onto the front stoop.

It is ugly and brutalizing and it is where you stay. It doesn’t matter if you don’t love the place; you love the people residing there. It is as close to a home as you’ll get, it is a transient resting place, an impossible refuge, for those forced out, pushed on, displaced always. They stay but never settle. The hallway is a space uneasy with expectation and tense with the force of unmet desire. It is the liminal zone between the inside and the outside for the one who stays in the ghetto; the reformer documenting the habitat of the poor passes through without noticing it, failing to see what can be created in cramped space, if not an overture, a desecration, or to regard our beautiful flaws and terrible ornaments. This hallway never appears in the lantern slide show. Only the ones who reside in the tenement know it.

It won’t be photographed from the inside until decades later. Not until 1953 will a photograph convey the experience of dwelling within these walls, offer a glimpse of the life worlds made there, capture the breathlessness of a fourth-floor walk-up, know first-hand that how we live and where we stay is not a social problem. It is our relation to the white world that is the problem. Even in the kitchenette one can find the joy of couples dancing under a clothesline suspended from the ceiling, teenagers playing cards and laughing with their friends, a man sitting at a kitchen table drinking tea, the steaming cup pressed tight against his cheek. He delights in the sensation of the heat against his face, the feel of the porcelain on his skin.

The how-to-live and the fierce urgency of the now can be perceived in these other photographs, the images lost and found, imagined and anticipated, like stills edited from an unfinished movie. The tintypes taken at a church picnic. The Kodaks on the beach at Coney Island. Images of too fast black girls trying to make a way out of no way, a serial picture of young black women rushing to the city to escape the plantation and intent on creating a free life in the context of a new enclosure. They are as desperate to find an escape route from servitude, as they are hungry for new forms of life. Watching people stroll the avenue or play cards on the step or drink wine on the roof, they are convinced that Negroes are the most beautiful people. The communal luxury of the black metropolis, the wealth of just us, the black city-within-the-city, transforms the imagination of what you might want and who you might be, encouraging you to dream. Shit, it don’t even matter if you’re black and poor, because you are here and you are alive and all these folks surrounding you encourage you and persuade you to believe that you are beautiful too. This collective endeavor to live free unfolds in the confines of the carceral landscape. They can see the wall being erected around the dark ghetto, but they still want to be ready for the good life, still want to get ready for freedom.

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The photograph is small enough to be cradled in the palm of your hand. It is not a lush silver print, but an inexpensive albumen print that measures 1 7/16 × 2 7/16 inches; its tiny size announces its minor status. It is a compelled image, an image taken without the permission of the sitter; it is an image intended to classify, isolate, and differentiate. It is not the kind of photograph that she would have wanted and it was not taken at her request.

The odalisque, an image of a reclining nude, conjoins two distinct categories of the commodity: the slave and the prostitute. The rigidness of the body betrays the salacious reclining posture, and the girl’s flat steely-eyed glare is hardly an invitation to look. She retreats as far away from the camera as possible into the corner of the sofa, as if seeking a place in which to hide. Her direct gaze at the camera is not a solicitation of the viewer, an appeal for recognition, or a look predicated on mutuality. The look assumes nothing shared between the one compelled to appear and those looking. The private wish is that the harm inflicted won’t be too great and that there will be an exit from this room and others like it.

What knowledge of anatomy did Eakins or his students uncover that afternoon in the studio? They had encountered black bodies before, mostly the corpses at the Jefferson Medical College. The bodies of poor Negroes not claimed by kin, or whose families had no money for a proper burial, or bodies stolen from the colored cemetery. There had been several scandals. She was a living body, not a corpse, but the image of her was not like the other photos of children taken to corroborate or question theories of skeletal development or to determine the movement of the musculature on the frame. I hope he didn’t attach electrodes to her to observe the movement of muscle mass. It was unlikely that there was a chaperone attending to this girl. What knowledge of the world did she gain that afternoon? Was Susan Eakins present? Did she take the photograph? Did she whisper foul things in her ear? Or encourage her to stay still and not move? Had she done the same with the nieces too? Did she assist him or turn a blind eye to his work? It is hard to look at the photograph and not think about the images that preceded it and the images that would follow in its wake. Afterimages of slavery intended to remind the viewer of the power they exercised over such a body and the threat hanging over the subject captured within its frame of the kinds of terrible things that could be done to a black girl without a crime having occurred.

Was it possible to annotate the image? To make my words into a shield that might protect her, a barricade to deflect the gaze and cloak what had been exposed?

Anticipating the pressure of his hands, did she tremble? Did the painter hover above the sofa and arrange her limbs? Were his hands big and moist? Did they leave a viscous residue on the surface of her skin? Could she smell the odor of sweat, linseed oil, formaldehyde, and clothes worn for too many days? Did she notice the slippers, tattered shirt, and grubby pants, and then become frightened? Had the other models left their imprint in the lumpy surface, the oily patina of the upholstery, and the rank musky odor?

The girl who entered 1729 Mount Vernon Street was not the same one who departed. Rumors about the other girls surfaced: they were white, they were the daughters of the elite, so there was public outrage and the painter disgraced. They had been spared this: the odalisque, the pose of the whore and the slave. They had not been required to look directly at the camera and acknowledge his gaze and pretend to invite it. The other girls might have mentioned her if she hadn’t been black and poor.

She left the studio exactly the way she came: down the four flights of stairs into the rectangular garden with the row of elephant ears, past the water hydrant, the four cats, and the setter, exiting through the wooden fence back onto Eighteenth Street, and then made her way back home. Was she able to settle back into her life or did this latest violence leave a mark, a record as indelible as the photograph?

The look says everything about the kind of female property she is—a female not in the class of those deserving protection, and unlike the daughter of the bourgeoisie, whose sexuality is the private property of the father and then the husband, she is one intended for public use. The pleasure yielded by the disavowed assault, by the graphic picture of violated black embodiment provides an inkling, an anticipation, that her body, her labor and her care, will continue to be taken and exploited; the intimate labor of the domestic will define her subjection. It is a stark and brutal image, despite its purported power to arouse. Is the pleasure of looking predicated on the disavowal of violence, the insistence on the girl’s agency, the invitation to look signaled by her direct gaze at the camera? Is the precondition of this pleasure indifference, which is the habituated response to black pain? Or is the pleasure achieved through the cultivation of suffering and the infliction of harm?

The odalisque is a forensic image that details the violence to which the black female body can be subjected. It is a durational image of intimate violence. So much time accumulates on her small figure, the girl might well be centuries old, bearing the weight of slavery and empire, embodying the transit of the commodity, suturing the identity of the slave and the prostitute. All of which makes it impossible for her to be a child. The photograph fabricates her consent to be seen. How does she consent to coercion? How does the pleasure taken in the image of sexual assault issue from the girl’s invitation? It is a picture redolent with the auction block, the plantation, and the brothel.

It is a picture that confounds our efforts to classify it. Art? Science? Pornography? It is a cold image that makes apparent what can be taken and what can be done under the guise of science and observation. The violence achieved and practiced justifies itself as the study of the Negro, as an anatomy lesson. How does one describe the life that oscillates among the categories of domestic, whore, slave, and corpse? Is it apparent that her life is disposable? Or that she is subject to a regime of brutality so normalized that its violence is barely discernible? How does one make this violence visible when it secures the enjoyment, sovereignty, and bodily integrity of man and master?

Her body is exposed, but she withholds everything. “The body shows itself,” complying with the demand, yet “it does not give itself, there is no generosity in it.” Is it possible to give what has already been taken?

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What can a photograph of a girl posed on a horsehair sofa tell us about black life at the turn of the century or about the lives of young black women rushing to the city and desperate to enter a new era? How might it anticipate the obstacles awaiting them? How might this photograph illuminate the entanglement of slavery and freedom and offer a glimpse of the futures that will unfold?

Looking at her immobilized on the old horsehair sofa, pinioned like a rare specimen against the scrolling pattern, her small arms tucked tight against her torso like clipped wings, I think about the kinds of touch that cannot be refused. In 1883, the age of consent was ten. There was no statutory rape law to penalize what occurred in the studio, and had such law existed, a poor black girl would have fallen outside its reach. When a rape or assault was reported to the police or the Society for the Prevention of Cruelty to Children, the girl, seduced or raped, might be sentenced to the training school or the reformatory to protect her or punish her for being too fast, too mature, or too knowing. The precocious sexuality of girls ripened too soon made them vulnerable to confinement and arrest. Previous immorality negated any claims to protection by the law. Innocence (that is, virginity) was the issue, not what age a girl was old enough for the taking. Previous immorality meant a man could do whatever he wanted. Colored girls were always presumed to be immoral. (One of the arguments against the statutory rape legislation passed in the 1890s, raising the age of consent in most states to sixteen or eighteen, was that lascivious Negro girls would use the law to blackmail white men. Black girls came before the law, but were not protected by it.)

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As the photograph makes plain, her body was already marked by a history of sexual defilement, already branded as a commodity. Its availability to be used, to be hurt, was foundational to the prevailing set of social arrangements, in which she was formally free and vulnerable to the triple jeopardy of economic, racial, and sexual violence. This necessary and routine violence defined the afterlife of slavery and documented the reach of the plantation into the ghetto.

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Looking at the photograph, one wonders if she had ever been a child. By age ten, had she learned everything about sex she would ever need to know? By twelve, had she no interest in it? Did she know the women working the street, the ladies in sporting houses, the sweet men, the badgers and thieves who lived on her block? Had she become prematurely knowing because of what had already been done to her or by observing the world around her? Was the violence experienced in an attic studio or at a neighbor’s house irreparable? If so, how did it determine her course? Did it eclipse the possibility of sexual autonomy or stamp it indelibly? Did it make her vow never to love a man or seek his protection? Did it make her yearn for a tender touch capable of assuaging and redressing the long history of violence captured in a pose? Did it make her love fiercely and wildly? Did it make her decide that she didn’t want to be a woman, but not a man either?

Looking at the photograph, one can discern the symphony of anger residing in the arrested figure. It is an image that I can neither claim nor refuse. Admittedly, it is a hard place to begin, with the avowal that violence is not an exception but rather that it defines the horizon of her existence. It is to acknowledge that we were never meant to survive, and yet we are still here. The entanglement of violence and sexuality, care and exploitation continues to define the meaning of being black and female. At the same time, I had to move beyond the photograph and find another path to her. How might this still life yield a latent image capable of articulating another kind of existence, a runaway image that conveys the riot inside? What would a moving picture of a young black woman’s life inside the Black Belt encompass? The tenement. The washtub. The dance hall. The house of dreams. Where would it begin? In Farmville, Virginia? In the hold of the ship that conveyed her great-grandmother from Bermuda to Norfolk? In the steamer that delivered her to New York City? And how would it end? With her dancing in Edmond’s Cellar or singing at the Clam House or cleaning rooms at the Hollywood Hotel, or waiting for a job in the Bronx slave market or counting the days until her sentence ended and she would receive the gift of her free papers? Would the serial picture of her life be terrible or lovely or heartbreaking?

In the pictures taken with her friends at a church picnic on the Jersey shore or hugging her girlfriend under the boardwalk at Coney Island, we catch a glimpse of this other life, listen for the secondary rhythms, which defy social law and elude the master, the state, and the police, if only for an evening, a few months, her nineteenth year. In the pictures anticipated, but not yet located, we are able to glimpse the terrible beauty of wayward lives. In such pictures, it is easy to imagine the potential history of a black girl that might proceed along other tracks. Discern the glimmer of possibility, feel the ache of what might be. It is this picture I have tried to hold on to.

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After a year spent looking at a colored girl, posed in the nude, on an old horsehair sofa, I decided to retrace her steps through the city and imagine her many lives. Following in her footsteps and in those of other young black women in the city, I made my way through the Black Belts of Philadelphia and New York, the neighborhoods and black quarters named after their inhabitants, Little Africa and Nigger Heaven, or their aspirations, the Mecca and the City of Refuge. I traced the errant paths and the lines of flight that in the decades from 1890 to 1935 would enclose the boundaries of the black ghetto. In the end, it became not the story of one girl, but a serial biography of a generation, a portrait of the chorus, a moving picture of the wayward.

For decades I had been obsessed with anonymous figures, and much of my intellectual labor devoted to reconstructing the experience of the unknown and retrieving minor lives from oblivion. It was my way of redressing the violence of history, crafting a love letter to all those who had been harmed, and, without my being fully aware of it, reckoning with the inevitable disappearance that awaited me. The upheaval I experienced looking at her image convinced me that I had to go forward, even if I doubted that I would ever find her. I saw her differently from the others. She was a girl situated on the threshold of a new era, one defined by extremes—the nadir of democracy and the Progressive Era. The age was characterized by imperial wars, an epidemic of rape and lynching, the emergence of the legal and social apparatus of racial segregation, and antiblack racial laws that inspired the Nazis’ Nuremberg Laws. Race riots swept across the country. At the same time, legal and social reforms attempted to buffer the vulnerable from the predations of capitalism and free markets, and their necessary outcomes: poverty and unemployment and social violence. Political activists and black radicals battled against the resurgence of racism that engulfed the nation and contested the impaired citizenship and the rightlessness that defined the Negro condition. Club women focused their attention on the plight of black girls and women, determined to protect, defend, and uplift them and eradicate the immoral habits, which were the legacy of slavery.

I envisioned her not as tragic or as ruined, but as an ordinary black girl, and as such her life was shaped by sexual violence or the threat of it; the challenge was to figure out how to survive it, how to live in the context of enormous brutality, and thrive in deprivation and poverty. The state of emergency was the norm not the exception. The only difference between this girl and all the others who crossed her path and followed in her wake was that there was a photograph that hinted that something had happened, that enabled everyday violence to acquire the status of an event, a forensic picture of an act of sexual violence not deemed a crime at all.

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I followed her from Philadelphia to New York, the largest black cities in the north, stumbling through the streets of the Seventh Ward and then onto the Tenderloin and after that Harlem. I spotted her everywhere—on the corner, in the cabaret, on the boardwalk at Coney Island, in the chorus; sometimes I failed to notice her. At other times, the headliners and celebrities overshadowed her when she was allowed among their company. She bore faint resemblance to the girl I first encountered, and had I not known about the attic or that she had been forced to sleep in a coal bin or that she was raped by her uncle or assaulted by a neighbor or brutalized by her employer, I would have never guessed from looking at her. It was an age when Negroes were the most beautiful people, and this was no less true of her. Even her detractors reluctantly admitted as much. It’s hard to explain what’s beautiful about a rather ordinary colored girl of no exceptional talents, a face difficult to discern in the crowd, an average chorine not destined to be a star, or even the heroine of a feminist plot. In some regard, it is to recognize the obvious, but that which is reluctantly ceded: the beauty of black ordinary, the beauty that resides in and animates the determination to live free, the beauty that propels the experiments in living otherwise. It encompasses the extraordinary and the mundane, art and everyday use. Beauty is not a luxury; rather it is a way of creating possibility in the space of enclosure, a radical art of subsistence, an embrace of our terribleness, a transfiguration of the given. It is a will to adorn, a proclivity for the baroque, and the love of too much.

In my search for her, I soon encountered all the others hovering about her—the sociologist, housing reformer, probation officer, club woman, social worker, vice investigator, journalist, and psychiatrist—all of them insisting their view of her was the truth. One of them was always there, standing in my way, blocking my path, whenever I encountered her. None of them believed she would blossom. Their notebooks, monographs, case files, and photographs created the trails I followed, but I read these documents against the grain, disturbing and breaking open the stories they told in order to narrate my own. It required me to speculate, listen intently, read between the lines, attend to the disorder and mess of the archive, and to honor silence. The official documents made her into someone else entirely: delinquent, whore, average Negro in a mortuary table, incorrigible child, and disorderly woman. In the statistical chart, the social survey, and the slum photograph, she seemed so small, so insignificant. Everything else loomed large—the condition of the tenements, the perils of the ghetto, the moral dangers of the kitchenette, the risks presented by too many bodies forced into the cramped rooms of the lodging house. It was easier for the professionals to imagine her dead or ruined than to entertain the idea that she might thrive, that chance or accident might permit her to flourish. I had to be mindful not to do damage of my own. Only the chorines, bull daggers, aesthetical Negroes, lady lovers, pansies, and anarchists supported her experiments in living free. She was their avenging angel. Only the wayward appreciated her riotous conduct and wild habits and longing to create a life from nothing; only they could discern the beautiful plot against the plantation she waged each and every day.

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The moving men found the albumen prints among the rubbish of the abandoned house. They might have been aroused by the photograph of a naked colored girl reclining on an arasbesque sofa and not at all concerned about whether she was yet of legal age. A flat-chested, narrow hipped, thick-thighed, prepubescent child arrested in the classic pose of the whore and the concubine was as good an incitement as any other dirty picture. When pleasure yielded to indifference, the photograph was discarded and thrown into a pile with the other debis from the studio.

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It was not the kind of picture that the girl would have wanted. It didn’t even look nothing like her. The eyes are flat and withholding; hard like the eyes of the girls working Middle Alley. They are eyes in advance of time and experience. To keep the photographer from coming any closer, she tried to make mean stay away from me eyes, I dare you eyes, eyes of flint, not whore eyes that solicited—Hey Mister—and refused—I don’t do that—in the same glance. When she crossed Du Bois’s path over a decade later, the longing in those eyes would betray her.

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LIST OF ILLUSTRATIONS

1 Helen C. Jenks, Women Rush through the Alley, Lombard Street, c. 1900 – 1905 (Special Collections Research Center, Temple University Libraries, Philadelphia, PA)

5 Helen C. Jenks, Houses Owned by Octavia Hill Association, c. 1897 – 1906 (Special Collections Research Center, Temple University Libraries, Philadelphia, PA)

7 Two girls sitting in stairwell —Lombard Street, Cellar Living (Special Collections Research Center, Temple University Libraries, Philadelphia, PA)

12 Black Nude, Jason Beaupre Photography

16 The Anatomist Posed with Two Negro School Girls before He Removes Their Clothes (Herman M. Bernelot Moens, Towards Perfect Man: Contributions to Somatological and Philosophical Anthropology, New York: s.n., 1922)

18 Thomas E. Askew, African American girl, half - length portrait, with right hand to cheek, with illustrated book on table, ca. 1900. W. E. B. Du Bois albums of photographs of African Americans in the “American Negro” exhibit, Paris Exposition Universelle, 1900 (Library of Congress)

21 “Home”: One Room Moral Hazard (Special Collections Research Center, Temple University Libraries, Philadelphia, PA)

26–27 Thomas Eakins, African American girl nude, reclining on couch, ca. 1882. Albumen print. 1 7/16 × 2 7/16 in. Accession no: 1985.68.2.565. Courtesy Pennsylvania Academy of the Fine Arts, Philadelphia. Charles Bregler’s Thomas Eakins Collection, purchased with the partial support of the Pew Memorial Trust (Pennsylvania Academy of Fine Arts, Philadelphia, PA)

32 Photograph of Ethel Waters, age 12, n.d. (Photographs of Prominent African Americans, James Weldon Johnson Collection, Beinecke Rare Book and Manuscript Library, Yale University)

36 Bruce Roberts, Segregated Public Rest Rooms (Getty Images)

41 Ida B. Wells, standing left with Maurine Moss, widow of Thomas Moss, lynched in Memphis, Tennessee, March 9, 1892, with Thomas Moss, Jr. (Special Collections, Research Center, University of Chicago Library)

44 Unidentified young African American Woman, n.d. (ca. 1915–1925; Arthur and Elizabeth Schlesinger Library on the History of Women in America, Harvard University, Cambridge, MA)

46 William Vandivert, Gray waves that batter & freeze a man to death in 30 minutes being whipped high by a winter squall in the North Atlantic (Getty Images)

50 A Type of Negro Girl, Everyday Life at Hampton Institute (Hampton, VA: Hampton Institute, 1907)

54 F. Holland Day, Young woman in dress with striped collar and necklace, Hampton, VA, ca. 1905 (The Louise Imogen Guiney Collection, Library of Congress, Prints and Photographs Division)

73 List of infractions against Mattie, case #2466 (Bedford Hills Prison Files, New York State Archives, Albany, NY)

80 Street Scenes, Seventh Avenue around 30th St., Colored District, 1903, Byron Company, New York, NY (Museum of the City of New York, 93.1.1.15397)

92 W. E. B. Du Bois, Diagram representing age structure of Negroes and Whites in Philadelphia, 1890 (The Philadelphia Negro: A Social Study, 1899; repr. Millwood, NY: Kraus Thomson Organization, 1973)

97 W. E. B. Du Bois, The Georgia Negro: Conjugal condition. Diagram prepared for the “American Negro” exhibit of the American Section at the Paris Exposition Universelle, 1900 (Library of Congress)

111 W. E. B. Du Bois, Diagram representing the historical development of Negro occupations (Philadelphia Negro)

112 W. E. B. Du Bois, The Georgia Negro: The States of the United States according to their Negro Population, diagram prepared for the “American Negro” exhibit at the Paris Exposition Universelle, 1900 (Library of Congress)

122 Joseph Pennell, Madam Sperber Group, 1906 (University of Kansas, Kenneth Spencer Research Library, Joseph Pennell Collection, Lawrence, KS)

126–27 Helen C. Jenks, Panorama of Lombard Street (Special Collections Research Center, Temple University Libraries, Philadelphia, PA)

136 Ada Overton Walker, 1912 (Library of Congress)

138 Dilapidated home. Man, wife and two children (Special Collections Research Center, Temple University Libraries, Philadelphia, PA)

149 Diary entry, Journal of Helen Parrish (Special Collections Research Center, Temple University Libraries, Philadelphia, PA)

151 “Shot in the Neck . . .” (Philadelphia Inquirer, October 4, 1888)

155 Film Still, Oscar Micheaux, Body and Soul (1925; George Eastman House Collection)

156 Film Still, Oscar Micheaux, Body and Soul (1925; George Eastman House Collection)

160 Diagram of “Pearl M.” George Henry’s Sex Variants: A Study of Homosexual Pattern, 2 vol. (New York: Hoeber, 1941), 562

170 Girls Fleeing Police During Riot, Bettman Collection (Getty Images)

172 The Evening World, August 16, 1900 (Library of Congress)

178 G. Walter Roberts, Woman dressed in men’s clothing, c. 1890 (Photographs and Prints Division, Schomburg Center for Research in Black Culture, the New York Public Library, Astor, Lenox, and Tilden Foundations)

180 Dr. Du Bois and Miss Ovington (Dr. Du Bois and Miss Ovington, designed by Sean O’Halloran/SO’ Creative)

185 Butch, friend of Mabel Hampton circa 1930 (Lesbian Herstory Archives, Mabel Hampton Collection)

190 Untitled (Olympia Vernon and Marshall Smith III)

192 Sterling Paige, Portrait of Gladys Bentley (Rochester Visual Studies Workshop, Rochester, NY)

195 Detail from broadside of Jackie Moms Mabley at the Apollo Theater, Harlem (New York Public Library)

198 Three stills from Oscar Micheaux, Swing ! (1938) (Library of Congress)

201 Carl Van Vechten, Portrait of Paul Meeres (1931) (Photographs of Prominent African Americans, James Weldon Johnson Collection in the Yale Collection of American Literature, Beinecke Rare Book and Manuscript Library, Yale University)

204 James Latimer Allen, Portrait of Edna Thomas (© Carl Van Vechten Trust, Photographs of Prominent African Americans, James Weldon Johnson Collection in the Yale Collection of American Literature, Beinecke Rare Book and Manuscript Library, Yale University)

214 Marvel Cooke, “From the Brilliance of Mayfair To—: SHE RENOUNCED BRITISH TRADITION FOR HER NEGRO FRIENDS,” New York Amsterdam News, June 22, 1940 (Images produced by ProQuest LLC as part of ProQuest ® Historical Newspapers, www.proquest.com)

215 Underwood & Underwood, “Photograph of Silent Protest Parade: Race prejudice is the offspring of ignorance and the mother of lynching.” July 28, 1917 (Photographs of Prominent African Americans, James Weldon Johnson Collection, Beinecke Rare Book and Manuscript Library, Yale University)

216 UNIA Parade, Harlem 1920 (New York Public Library)

219 Helen Peters arrest — undated newspaper article from prison file (Bedford Hills Prison Files, New York State Archive)

223 Eleanor Fagen (Billie Holiday) arrest card (3 × 5 index card; Committee of Fourteen Records, Rare Books and Manuscripts, New York Public Library)

224 William Gottlieb, Portrait of Billie Holiday and Mister, Downbeat, New York, N.Y., ca. Feb. 1947 (Library of Congress)

231 H. Lindsley, Harriet Tubman full - length portrait, standing with hands on back of chair, carte - de -visite, ca. 1871 (Library of Congress)

245 Letter from husband to Esther Brown, case #2507 (Bedford Hills Prison Files, New York State Archive)

253 Billie Holiday on list of arrests (Rare Books and Manuscripts, New York Public Library)

255 Trixie Smith, “My Man Rocks Me (With One Steady Roll),” Black Swan Records (University of North Carolina Libraries, http://search.lib.unc.edu/search?R=UNCb6496077)

260 Photograph of Hannah Davies, case #3499 (Bedford Hills Prison Files, New York State Archive)

264 Alice Kennedy wearing uniform that says “4501,” case #4501 (Bedford Hills Prison Files, New York State Archive)

269 Couple on Street Dressed for Ball (Bettman Collection, Getty Images)

271 Letter from Aaron Perkins (Kid Chocolate) to Bedford Hills prison authorities (re: Elsie/Eva), case #2504 (Bedford Hills Prison Files, New York State Archive)

273 James Van Der Zee, Kid Chocolate at shoe store, c. 1929 (Studio Museum of Harlem)

278 Alexandria, VA interior of slave pen, 1860s (Library of Congress)

281 “Singer Too ‘Tight,’ ” Baltimore Afro-American, June 26, 1926 (Baltimore Afro-American)

288–89 Webster Hall “Costume Ball,” 1920s (Alexander Alland Sr. Collection, Wikimedia Commons)

291 Chicago “Josephine Bakers” chat gaily before style show, Ebony Magazine, March 1952

296 Two women hugging (Pauli Murray Collection, Schlesinger Library)

304 Mabel Hampton arrest card, 405 W. 123rd Street (Committee of Fourteen Records, Rare Books and Manuscripts, New York Public Library)

306 Mabel and two other chorus girls on a Harlem rooftop (Lesbian Herstory Archives, Mabel Hampton Collection)

312 Champion Charleston dancer Gwendlyn Graham with the chorus of the revue “Blackbirds” taking part in their first rehearsal on the roof of the London Pavilion theatre, 1928 (Getty Images)

314 On the Beach (Lesbian Herstory Archives, Mabel Hampton Collection)

326 Advertisement for “Come Along, Mandy” at Lafayette Theatre, Chicago Defender, December 22, 1923, 17 (Chicago Defender)

327 Florence Mills in Plantation Revue (Mander & Mitchenson / University of Bristol / ArenaPAL)

329 “Ann Trevor as Gisele and Helen Menken as Irene (seated),” 1926 (Billy Rose Theatre Division, New York Public Library)

332 “Singer Gets $10,000 Award” article clipping (Marian Anderson), from Mabel Hampton’s scrapbook (Lesbian Herstory Archives, Mabel Hampton Collection)

334 Ismay Andrews with ukulele (Lesbian Herstory Archives, Mabel Hampton Collection)

339 Mabel Hampton in striped shirt (Lesbian Herstory Archives, Mabel Hampton Collection)

342 Portrait of Mabel Hampton standing with hands in pockets (Lesbian Herstory Archives, Mabel Hampton Collection)

344 Young girls dancing the Charleston in Harlem in the 1920s (Getty Images)

348 Lukas Felzmann, Swarm, no. 92–23, 20, 2011

The Socialist Delivers a Lecture on Free Love

In his lecture, the Socialist questioned whether humans were monogamist by nature or forced by social convention into such arrangements, emphasizing “the difference between what we like to say and what we like to do.” In February 1917, Hubert Harrison delivered a series of lectures that challenged middle-class propriety and respectability by considering whether marriage was an institution esteemed primarily for the disposition of private property, suggesting that monogamy was unnatural, although imposed by state law and social regulation, and ill-suited to our erotic longings. On the topic “Is Birth Control Hurtful or Helpful?” he detailed what every woman should know about protecting herself and advocated for free love. Only a few blocks away from where the police seized Harriet Powell on the dance floor and arrested Esther Brown and her friend Rebecca for their willingness to make love with strangers, and fifteen blocks away from where the police arrested Eleanor Fagan and four other young women in a jump raid on a disorderly house, the brilliant orator and stealth libertine gave political expression to the manner in which they had chosen to live. Not that the young women needed him to justify anything, but his words amplified the radical breadth of their actions. They would have been surprised to hear their lives described in these terms, but would have appreciated Harrison’s willingness to defend the errant path they understood as freedom.

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It is possible that he saw their faces in the far reaches of the crowd that gathered on the corner of 125th and Seventh Avenue or 135th and Lenox Avenue as he lectured on a soapbox or spotted Mabel and Ismay among the audience at the Temple of Truth on a Sunday evening. Given his amorous nature, he would have noticed attractive too fast young women assembled on Harlem corners, especially those who made it a practice of strolling Seventh Avenue with their friends at all hours of the night.

No typescript or notes of his lectures on “Sex and Sex Problems” remain, so speculation is required to recover and sketch his ideas. Is it possible that Hubert Harrison’s lectures extolled the erotic life of the ungovernable? Would he have advocated for the serial relationships that defied monogamy, conjugal union, and the law? Or defended the wild unapologetic manner in which Mamie Sharp and Esther Brown lived? Would his sexual curiosity have found a mirror in their polymorphous passions? Would he have been able to make sense of the letters from Esther’s husband as well as those sent by her girlfriend Alice? Would his cheeks have warmed as he read Frances Rabinowitz’s letter to Lee Palmer, describing in graphic detail what a blonde mama would do for her black daddy? Had his erotic wanderings made him the perfect listener, or would he have been greedy for more details? Would his ideas about the struggle against capitalism and the color line have been expansive enough to describe the sexual practices of the wayward without making claim to words like inversion or pathology or prostitution? Would he have embraced their sexual variance while remaining silent about his own? Or would his lectures have captured only the broad contours of the lives of these young women, but missed the truth of it, applying to them the same double standard he utilized when chastising his daughters for staying out late or stepping outside of the boundaries of the proper? Would he have been as blind as other socialists and tried to save the girls from the street by making them respectable women? Would he have seen their gestures of refusal as “responding to the call of battle against the white man’s ‘Color Line’ ”? Would he have been guilty of mistaking an experiment in living for a chronicle of transgressions, or capable of recognizing their yearning and passion? Might he have understood that they also were embarked on a radical project? Harrison certainly would have objected to and denounced the police harassment of young colored women and the targeting of Harlem’s tenements by the vice squad and the police. Without question he would have explained it as the assault of the color line, as part and parcel of the law’s effort to subject the race, control their aspirations and longings, and restrict the lives of young people to a variation of the plantation, impeding and obstructing every attempted departure. The protest and struggle enacted on Harlem streets might be thwarted, but impossible to stop or eradicate.

For him, there would have been personal reasons, too. As all of his friends knew, he could be all-embracing in sexual matters and catholic in taste, often weighing the prerogative of freedom more heavily than the faculty of discernment. It made him something of a joke, and he barely escaped being named in Marcus Garvey’s divorce suit because of his passionate affair with Amy Ashwood. It was one of at least ten affairs he had during the course of his marriage.

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While the lives of Esther and Harriet and Rebecca were described as tragic, his sexual foibles and misdemeanors were made the stuff of farce. Neither view is adequate or able to grasp the raw need or the insurgent passions that longed to destroy the (white man’s) world. Claude McKay, known less well for his indiscretions than for the ease and facility with which he cloaked them, derided Harrison, making a joke of his erotic appetites in print. McKay was affectionate but ruthless in his description of the satyr-socialist, describing him as “erotically very indiscriminate.” A government intelligence report filed in 1921 described Harrison in similar terms, noting that one of the chief reasons for the failures of this very intelligent and highly educated man and scholar was his “abnormal sexualism,” which was unabated despite the fact that he had a wife and had fathered several children. The government report hinted at something more than infidelity. Harrison never tried to cloak his love of drag balls, which he attended regularly. In his journals, he described the beauty of women he encountered there. Each woman was a different world, a discovery. A hand resting on a sequined hip might make a man bow down, the casual gesture outlining the contours of the body, the jeweled fabric soliciting the gaze of the onlooker, daring one to touch, to imagine what might be possible; the feast on this attitude an invitation which he found impossible to decline. Had he loved any of them? Had he been open to the ball’s experiment? Or guided by curiosity and willing to explore intimacies not defined by the polarities of identity? Did he accept that practices were flexible and changing?

His extensive collection of erotic literature had filled his head with a range of lovely variations and offered diverse blueprints of the possible; this very adult library was second to none in New York. Finding it imperative to “translate his ideas about culture and the superiority of the black man into the Harlem idiom through which to harangue the man in the street from a soap box on any convenient corner,” he sold his library of erotica. In all likelihood, the need of money also forced him to do so. For much of his life, he lived in deep poverty. This had been the case since 1911, when he was fired from his job at the post office after writing a letter to the Sun critical of Booker T. Washington and the Tuskegee machine and black leaders handpicked by white folks. (The letter, titled “Insistence upon Real Grievances the Only Course of the Race,” condemned Washington for denying the realities of race hatred and the dispossession and social exclusion of Negroes, while apologizing for Jim Crow Democracy and insisting that black folks should be thankful.)

The young Henry Miller was enamored of Harrison and marveled at his skills as a street-corner orator. The consensus was that Harrison, the Black Socrates, was the most brilliant orator in New York. It is uncertain whether Miller was privy to the rumors about his personal life, but perhaps he suspected as much, perceiving the intensity of passion and the spirit of erotic adventure in the force of Harrison’s political rhetoric. Miller took such lessons to heart in Tropic of Cancer and acknowledged the debt in Plexus, insisting that sexual freedom was as necessary as economic freedom and that the volcanic force of an orgasm might be compared justly to an uprising. It was not news. Emma Goldman said it; Ma Rainey and Bessie Smith and Lucille Bogan said it even better, but when the white boy said it, the world listened, and it became philosophy, not entertainment. Few would have suspected the lines of connection between The Tropic of Cancer and The Negro and the Nation, or discerned Miller’s debt and the tribute to Harrison. The lines of affiliation and the shared entanglements are apparent in radical analysis and stream-of-consciousness prose, written in opposition to the police reports and the statutory laws, battling empire and the barbarism of civilization. The two men stand as icons of the radical spirit of the age. The others—the sweet boys who spent the savings from a year’s wages trying to outdo the black Gloria Swanson at the Webster Hall or the Hamilton Lodge Ball, the fast types who eluded the eyes of private dicks and barricaded Harlem apartments against the police so that lady lovers could flirt and dance unafraid, the working girls and the madams who offered refuge to anarchists and bull daggers, the recalcitrant domestics and dreamy laundresses who kept company with celebrities and chorines, the wild children who made church in the dives and cabarets of Jungle Alley, who danced until spent in the Garden of Joy, who imagining themselves liberators filled their pockets with rocks on a March afternoon after the first brick had been thrown through the window of the Kress Five and Dime store—remain unknown. They were the faces in the crowd, yearning as avidly for another world as the fervent street-corner orator.

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She was, she knew, in a queer indefinite way, a disturbing factor.

—NELLA LARSEN Quicksand

In a Moment of Tenderness the Future Seems Possible

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The right couple exists in a state of peril. The future promised by the marriage plot will be derailed when the mother asks, “What that niggah got to marry on?” It is the question on which black marriage founders. The numbers doom love. The death table, the rate of unemployment, the skewed gender ratios, the murderous abstractions. The numbers secure the law and determine the dire outcome. What kind of anchor is love against all that? The happily-ever-after will elude them. The beautiful life that might have been is captured in a moment of tenderness that in no way betrays what is to come—the mother cloaking her daughter in a burial garment. All the maternal toil and sacrifice fail to assure any better prospects for her daughter or provide an escape from the unspeakable. For this too the black mother will shoulder the blame. She has given all she has, all that matters, but to no avail. A vague disquieting feeling hangs in the air. It will cost her and the daughter everything.

The narrative is disjunctive. The story is in fragments. The chain of cause and effect goes awry. It is impossible to be confident about what happens and what is imagined. The whole story is unbelievable, so it is hard to reconstruct the chain of events. Dream and flashback thwart the attempt to order time into tidy categories of past, present, and future. The story advances and stumbles in uncertainty. So the account of the romance is necessarily speculative.

The threat of ruin hangs over the head of the right couple. Is it all just a waking nightmare? Is there an alternative scenario, a parallel track where they live happily ever after? Where invention is capable of sustaining love?

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A storm descends. It is not from paradise, but the kind of storm that reminds them hellhounds are on their trail. The weather causes them to lose their way. It threatens to devour them. Engulfed in the storm, they can’t find a path of escape, a route to safety; they keep going in circles. Will they make it? They search for shelter and find an old house, but the domestic offers no refuge. The closed doors hide the hurt, make the brutality a secret history. In another telling, the rape never happens and a perfect life awaits them. In another telling, the nightmare ends and love triumphs.

An Unloved Woman

When the conductor asked her again to give up her seat in the ladies’ car, she refused. He didn’t say that the other passengers objected to her company, but simply ordered her to surrender her seat and move on to the segregated car. Until he attempted to remove her forcibly, the ladies had assumed she was a servant traveling with her mistress, so were comfortable with the place she occupied in the first-class car. Only after the dispute erupted and the brown-skinned woman insisted that her first-class ticket entitled her to a seat did the white ladies recoil and begin shouting and ordering her to “get away” because they were “not in the habit of sitting on the seat with Negroes.” Then their nerves were shocked by her presence and the imposition of such intimate contact. The distress aroused by her proximity was not lessened by the petite stature of the colored schoolteacher—she was a few inches short of five feet—or her discernible refinement. The attractive twenty-one-year-old was attired in a stylish linen duster. The rancor of the women and the threats of the conductor hovering above her did not weaken her determination to continue on her journey from Memphis to Woodstock, Tennessee, or lead her to doubt her right to assume the seat for which she had paid. The conductor’s eyes, the harsh tone of his voice, and then the rough hands were not enough to dislodge her. No, she would not budge. The conductor attempted to yank her out of the comfortable upholstered chair, but when he grabbed her arm, she fastened her teeth onto the clenched hand assaulting her and bit down with all the force she could muster.

She took pride in the fact that two additional men were required to assist the conductor in ousting her. She fought like a tiger. They clutched her hands and feet, dragging her through the aisle, tearing her traveling coat. She held on to the seats, scratched and kicked, but there were too many of them and only one of her. The white passengers stood on their seats and clapped when she was ejected. She was not a lady. She was not a woman. She was a Negro. The Jim Crow car had no gender designation. Ida Wells chose to exit the train rather than suffer the humiliation of the segregated coach, which also served as a smoking and drinking car for white men. The conduct prohibited in the first-class car was licensed in the colored coach. White men smoked in the foul car, spat on the floor, drank liquor, cursed, read lewd magazines, ogled and molested colored women. As one young woman recalled, “You were at the mercy of the conductor and any man who entered.” Ida was familiar with “all the awful tragedies which had overtaken colored girls who had been obliged to travel alone on these cars.” This had been the rationale for the ladies’ coach.

Luckily there were no bruises, or black eyes, or battered ribs. For Miss Jane Brown, another colored woman who had earlier been removed from a first-class coach, the action was justified after the fact by the charge that “she was not a respectable person” but “a notorious public courtesan, addicted to the use of profane language and offensive conduct in public places.” The damage done to Ida Wells was justified not by a bad reputation, but by her status as “not-quite human.” A darky damsel and a black cow were strangely equivalent and indicative of the category crisis she embodied. What kind of woman was she, if a woman at all? The question was no less prescient or urgent than it had ever been. A century later, it would achieve mythic proportions: Ain’t I a woman? The hold of the uncertainty was so inescapable that it mattered little that Sojourner Truth had never uttered such words. As Ida Wells experienced directly, a colored woman could be labeled a prostitute, cursed as a “slanderous and dirty-minded mulatress,” and threatened with castration.