How To Be A Sex Slave
Janet Denzel
Born in Slavery: Slave Narratives from the Federal Writers' Project, 1936-1938 contains more than 2,300 first-person accounts of slavery and 500 black-and-white photographs of former slaves. These narratives were collected in the 1930s as part of the Federal Writers' Project (FWP) of the Works Progress Administration, later renamed Work Projects Administration (WPA). At the conclusion of the Slave Narrative project, a set of edited transcripts was assembled and microfilmed in 1941 as the seventeen-volume Slave Narratives: A Folk History of Slavery in the United States from Interviews with Former Slaves. In 2000-2001, with major support from the Citigroup Foundation, the Library digitized the narratives from the microfilm edition and scanned from the originals 500 photographs, including more than 200 that had never been microfilmed or made publicly available. This online collection is a joint presentation of the Manuscript and Prints and Photographs divisions of the Library of Congress.
The published volumes containing edited slave narratives are arranged alphabetically by the state in which the interviews took place and thereunder by the surname of the informant. Administrative files for the project are bound at the beginning of Volume 1. These files detail the instructions and other information supplied to field workers as well as subjects of concern to state directors of the Federal Writers' Project.
In the Depression years between 1936 and 1938, the WPA Federal Writers' Project (FWP) sent out-of-work writers in seventeen states to interview ordinary people in order to write down their life stories. Initially, only four states involved in the project (Florida, Georgia, South Carolina, and Virginia) focused on collecting the stories of people who had once been held in slavery. John A. Lomax, the National Advisor on Folklore and Folkways for the FWP (and the curator of the Archive of American Folk Song at the Library of Congress), was extremely interested in the ex-slave material he received from these states. In 1937 he directed the remaining states involved in the project to carry out interviews with former slaves as well. Federal field workers were given instructions on what kinds of questions to ask their informants and how to capture their dialects, the result of which may sometimes be offensive to today's readers (see A Note on the Language of the Narratives). The field workers often visited the people they interviewed twice in order to gather as many recollections as possible. Sometimes they took photographs of informants and their houses. The interviewers then turned the narratives over to their state's FWP director for editing and eventual transfer to Washington, D.C. The administrative files accompanying the narratives detail the information supplied to field workers as well as subjects of concern to state directors of the FWP. For more information about the interviewers, the people interviewed, and the processes of collection and compilation, see Norman Yetman's essay which accompanies this online collection.
In 1939, the FWP lost its funding, and the states were ordered to send whatever manuscripts they had collected to Washington. Once most of the materials had arrived at the Library of Congress, Benjamin A. Botkin, the folklore editor of the FWP who later became head of the Archive of Folk Culture at the Library of Congress, undertook the remaining editing and indexing of the narratives and selected the photographs for inclusion. As noted above, he organized the narratives by state, and then alphabetically by name of informant within each state, collecting them in 1941 into seventeen bound volumes in thirty-three parts under the title Slave Narratives: A Folk History of Slavery in the United States from Interviews with Former Slaves (Washington, D.C., 1941). The multivolume set and other project files, including some earlier unbound annotated versions of the narratives, are housed in the Manuscript Division and described in the finding aid for the records of the WPA.
Other records relating to the ex-slave project are among the FWP files at the National Archives and Records Administration (Record Group 69.5.5) and are described in the Guide to Federal Records in the National Archives of the United States, Vol. I. (Washington, D.C.: National Archives and Records Administration, 1995). Volumes 2-17 of The American Slave: A Composite Autobiography, edited by George P. Rawick and others (Westport, Conn.: Greenwood Press, 1972-79), present these narratives with a slightly different organization; the later volumes of Rawick's series also include ex-slave interviews housed in other archives. Anthologies containing selections from the Library of Congress collection include the Federal Writers' Project's Lay My Burden Down: A Folk History of Slavery, edited by B. A. Botkin (Chicago: University of Chicago Press, 1945) and Voices from Slavery (New York: Holt, Rinehart and Winston, 1970), edited by Norman R. Yetman, author of An Introduction to the WPA Slave Narratives under the Articles and Essays tab. For additional works using these narratives as well as other slave narratives, please see the list of Related Resources.
Slavery is the ownership of a person as property, especially in regards to their labour.[1] Slavery typically involves compulsory work, with the slave's location of work and residence dictated by the party that holds them in bondage. Enslavement is the placement of a person into slavery, and the person is called a slave or an enslaved person (see Terminology).
Many historical cases of enslavement occurred as a result of breaking the law, becoming indebted, suffering a military defeat, or exploitation for cheaper labor; other forms of slavery were instituted along demographic lines such as race or sex. Slaves may be kept in bondage for life, or for a fixed period of time after which they would be granted freedom.[2] Although slavery is usually involuntary and involves coercion, there are also cases where people voluntarily enter into slavery to pay a debt or earn money due to poverty. In the course of human history, slavery was a typical feature of civilization,[3] and was legal in most societies, but it is now outlawed in most countries of the world, except as a punishment for a crime.[4][5]
In chattel slavery, the slave is legally rendered the personal property (chattel) of the slave owner. In economics, the term de facto slavery describes the conditions of unfree labour and forced labour that most slaves endure.[6]
Mauritania was the last country in the world to officially ban slavery, in 1981,[7] with legal prosecution of slaveholders established in 2007.[8] However, in 2019, approximately 40 million people, of whom 26% were children, were still enslaved throughout the world despite slavery being illegal. In the modern world, more than 50% of slaves provide forced labour, usually in the factories and sweatshops of the private sector of a country's economy.[9] In industrialised countries, human trafficking is a modern variety of slavery; in non-industrialised countries, debt bondage is a common form of enslavement,[6] such as captive domestic servants, people in forced marriages, and child soldiers.[10]
According to the widespread view, which has been known since the 18th century, the Byzantine Σκλάβινοι (Sklbinoi), Έσκλαβηνοί (sklabēno), borrowed from a Slavic tribe self-name *Slověne, turned into σκλάβος, εσκλαβήνος (Late Latin sclāvus) in the meaning 'prisoner of war slave', 'slave' in the 8th/9th century, because they often became captured and enslaved.[11][12][13][14] However this version has been disputed since the 19th century.[15][16]
An alternative contemporary hypothesis states that Medieval Latin sclāvus via *scylāvus derives from Byzantine σκυλάω (skūlō, skylō) or σκυλεύω (skūleō, skyleō) with the meaning "to strip the enemy (killed in a battle)" or "to make booty / extract spoils of war".[17][18][19][20] This version has been criticized as well.[21]
There is a dispute among historians about whether terms such as "unfree labourer" or "enslaved person", rather than "slave", should be used when describing the victims of slavery. According to those proposing a change in terminology, slave perpetuates the crime of slavery in language by reducing its victims to a nonhuman noun instead of "carry[ing] them forward as people, not the property that they were" (see also People-first language). Other historians prefer slave because the term is familiar and shorter, or because it accurately reflects the inhumanity of slavery, with person implying a degree of autonomy that slavery does not allow.[22]
As a social institution, chattel slavery classes slaves as chattels (personal property) owned by the enslaver; like livestock, they can be bought and sold at will.[23] Chattel slavery was practiced in places such as the Roman Empire and classical Greece, where it was considered a keystone of society.[24][25][26] Other places where it was extensively practiced include Medieval Egypt,[27] Subsaharan Africa,[28] Brazil, the United States and parts of the Caribbean such as Cuba and Haiti.[29][30] The Iroquois enslaved others in ways that looked very like chattel slavery."[31]
Beginning in the 18th century, a series of abolitionist movements saw slavery as a violation of the slaves' rights as people ("all men are created equal"), and sought to abolish it. Abolitionism encountered extreme resistance but was eventually successful. In the United States it was abolished in 1865 and in Cuba in 1886. The last country in the Americas to abolish slavery was Brazil, in 1888.[32] The last country to abolish slavery, Mauritania, did so in 1981. The 1981 ban on slavery was not effectively enforced in practice, as there were no legal mechanisms to prosecute those who used slaves. This only came in 2007.
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