By Deborah Gray White
Dwelling with the twin burdens of racism and sexism, slave ladies within the plantation South assumed roles in the relations and group that contrasted sharply with conventional woman roles within the better American society. This re-creation of Ar'n't I a Woman? studies and updates the scholarship on slave ladies and the slave relatives, exploring new methods of figuring out the intersection of race and gender and evaluating the myths that stereotyped woman slaves with the realities in their lives. especially, this groundbreaking examine exhibits us how black girls skilled freedom within the Reconstruction South — their heroic fight to achieve their rights, carry their households jointly, face up to financial and sexual oppression, and retain their feel of womanhood opposed to all odds.
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Additional resources for Ar'n't I a Woman?: Female Slaves in the Plantation South
Ibid 228. 57 Ibid p. 138. 58 Ibid p. 207. 56 37 Foucault is arguing that his genealogy of the penal system shows that power is not repressive. It is not simply constraining a body. Rather, it is normalizing and productive of subjects. “[T]he individual is the effect and object of a certain crossing of power and knowledge. He is the product of the complex strategic developments in the field of power and multiple developments in the human sciences. ”59 Each discourse has its own power and truth relations that intersect and function to produce subjects.
Foucault is arguing that there is no prediscursive sexuality, and the repressive hypothesis is itself a means of producing a sexual subject through the power of discourse. Even desires and bodily sensations are produced by these power/truth relations. Sex becomes a problem of truth. Like the disciplinary techniques of the penal system, biopower and the medicalization of sexuality were outgrowths of and perpetuated a capitalistic economy. ”65 The disciplinary strategies effectively divided sexuality and the sexual subject.
21 Clearly, Foucault is historically situating discourse, knowledge, truth, and subjectivity. Nonetheless, these historical structures are themselves discursive. Historicizing them does not answer the above objections. I will return to this criticism later. I would like to continue analyzing Foucault’s treatment of the subject, and will now turn to his works Discipline and Punish and The History of Sexuality vol. 1. Foucault continues his criticism of the essential, transcendental subject that can be known through rational reflection.