Unveiling The Sad Story of Saartjie Sarah Baartman

Various evidence pointed to the fact that she was evidently intelligent and extremely smart. Aside from her native Language, She learned to speak English, French and Dutch very fast, but still yet, she was compared to an orangutan and a monkey.   

Cajoled and forced to leave South Africa for Europe in the name of making money in a circus. Coerced into signing an agreement without understanding the content of the agreement. Sexually abused and molested.

Striped of her dignity and displayed naked in cages. Exhibited as an animal, abused and used as an object for entertainment and perverse curiosity. Subjected to unethical scientific examinations and dubbed “the missing link between animals and humans”.

Died untimely at the very young age of 26 under circumstances that remain somewhat unclear. After death, she remained a lab rat for more than a century, her body was dissected and the remains was subjected to unthinkable and extreme conditions in the name of scientific research.

This is the Sad Story of Saarjie Sara Baartman also known as the Hottentot Venus.

Early Years

Sara Baartman was born in 1789 and was of the Khoikhoi Descent of the Cape Colony in South Africa. Sara’s Mother died when she was just 2 years of age and her father was also killed by the San Bushmen not long after. She got married to one of her fellow tribesmen at a very young age and together they gave birth to a child but sadly the child died. At the age of 16, shortly after losing her baby, her husband was also murdered by Dutch colonists.

While in her native community, she came across a free black trader who convinced her of better opportunities available in the bigger city of Cape Town. She eventually left her hometown and moved to Cape Town where she worked for a man named Peter Cesar and later for his brother Hendrick Cesar as a servant and wet nurse, caring and breastfeeding her masters’ babies.

She eventually came across a Scottish Military Surgeon named William Dunlop. William asides from being a Surgeon supplied European showmen with rare animals from Africa. William Dunlop saw an opportunity in Sara’s presence in Europe as her big buttock caused by buildup fat will be a good spectacle in show circuses. She immediately approached Sara Baartman and persuaded her to follow her to England for greener pastures but she refused.

By this time, Sara Baartman’s master Hendrick Cesar was broke and needed some money, when he heard of William Dunlop’s offer, he decided to objectify and commodify Sara Baartman by following William’s advise and that was how a major decision was made about Sara Baartman without her having an option over the subject matter than to follow the decision of William and Hendrick.

Sara Baartman’s migration to Europe reflects the exploitative dynamics of the time, where individuals from colonized regions were often lured with deceptive narratives only to face the harsh reality of objectification and dehumanization. Her story serves as a stark reminder of the impact of colonialism on indigenous communities and the vulnerable position of individuals like Sara, caught in the web of historical forces beyond their control.

Arrival in Europe and Exhibitions

Sara Baartman’s arrival in Europe marked the beginning of a deeply troubling chapter in her life, characterized by exploitation and objectification. Upon her arrival in London on 29^th of October 1810, she was made to sign an agreement despite being unable to read English. In the agreement, it was stated that aside from being a servant, she was also agreeing to exhibit herself for entertainment purposes.

While signing the agreement, both William Dunlop and Hendrick Ceser told her that the agreement is to establish the fact that she can return back to Africa after 5 years and also she will be receiving a huge portion of the money they were going to make from their new business.

After she was made to sign the agreement, she was exhibited under the name Hottentot Venus in venues that sensationalized her appearance, with William bringing her to stage and Hendrick emphasizing her distinctive physical attributes, particularly her very big backside. Audiences were drawn to the spectacle, driven by a combination of curiosity and the pleasures derived from watching her body for only two shillings. They would often struggle and push each other just to touch her, the rich would offer more money just to touch her buttocks.

Ohhh how perversed.

Legal Battles and untimely death

The African Association, a Benevolent Anti-Slavery Society heard about the ill-treatment Sarah was receiving and decided to sue Hendrick and William to court for Sara’s freedom but unfortunately, Sara told the court that she was being exhibited of her own free will. Hendrick and William also presented the agreement Sara Baartman had previously signed and so the case was dismissed.

In 1814, William Dunlop died and with Hendrick Ceser not willing to continue with the exhibitions, a man named Henry Tailor took possession of Sarah Baartman and moved her to Paris where she became the focal point of various exhibitions and her physical features were exploited for public amusement. The exhibitions in Paris amplified the degrading nature of Sara’s public display. She was showcased in a manner that stripped away her humanity, reducing her to a mere spectacle for the entertainment of the audience.

After her arrival in Paris, she was again sold to an animal trader who exhibited her nakedly with a collar around her neck like she was an animal and locked in the cage next to other attractions such as baby rhinoceros. She was also constantly subjected to inhuman scientific research like a lab rat by scientists who could pay the right amount of money.

Another notable legal battle unfolded in France, where efforts were made to challenge the dehumanizing exhibitions. However, the legal proceedings proved to be an uphill struggle, as Sara faced institutional biases and a lack of recognition of her fundamental rights.

In Paris, Sara Baartman lived in the worst conditions, she was frequently sexually abused, uncared for, and depressed and eventually she died on the 29^th of December 1815 after just 15 months in Paris at a very young age of 26. The circumstances remain unclear as the cause of death was argued to be different things such as smallpox, pneumonia or syphilis. Her untimely death underscored the tragic consequences of a life marked by exploitation and objectification.

Scientific Examination

Sarah Baartman’s tragic narrative includes a disturbing chapter of unethical scientific examinations conducted by prominent figures of the time, most notably George Cuvier.

Baartman, along with several other African women who were dissected, were referred to as Hottentots, or sometimes Bushwomen. The “savage women” were seen as very distinct from the “civilised female” of Europe, thus 19th-century scientists were fascinated by “the Hottentot Venus”.

At the time, the Europeans saw Africans as a less primitive race compared to them. They believed Africans are the lowest form of human development and the link between animals and humans. The death of Sara Baartman provided the scientists especially George Cuvier with a specimen for their unethical experiment.

According to reports, however, Sarah Baartman was multilingual and very intelligent. Due to the different cultures she experienced, she could speak her native dialect fluently in addition to French, Dutch and English. George Cuvier described her as very smart with the ability to learn new things fast and also an excellent memory for faces yet compared her to Orangutan and Monkey.

George Cuvier after dissecting her body preserved her brain and buttocks. As evidence of his theory on racial evolution, the brain and buttocks were displayed publicly in Paris until 1974 to be evidence of sexual primitivism and intellectual equality with that of an Orangutan.

The racial biases embedded in these scientific studies had far-reaching consequences, influencing not only public perceptions but also shaping discriminatory ideologies that persisted for generations. Sara’s exploitation in the name of science remains a stark reminder of the importance of ethical conduct in research and the devastating impact of racial biases when intertwined with scientific inquiry. Her story underscores the need for continuous reflection on historical injustices and the pursuit of more equitable and humane scientific practices.

Legacy and Impact

Several commemorations highlight Sara Baartman’s enduring impact. The Saartjie Baartman Centre for Women and Children, established in Cape Town in 1999, stands as a refuge for survivors of domestic violence. Further recognizing her legacy, South Africa’s first offshore environmental protection vessel was named the Sarah Baartman.

In 2015, the former Cacadu District Municipality has renamed the Sarah Baartman District Municipality in her honor. 

Additionally, the University of Cape Town, in a move towards acknowledgement and inclusivity, renamed a Memorial Hall to Sarah Baartman Hall on December 8, 2018. This decision followed the removal of “Jameson” from the hall’s name, emphasizing a commitment to reexamining historical narratives and honouring Sarah Baartman’s memory.

Sarah Baartman’s story continues to cast a very long shadow on modern discussions of exploitation, racism, and human rights, serving as a powerful symbol of historical injustice and the enduring consequences of systemic dehumanization.

Sara’s exploitation in the name of entertainment resonates with contemporary conversations around the commodification and objectification of individuals, particularly those from marginalized communities. 

Conclusion 

Sarah Baartman’s story reaches a full circle with the eventual return of her remains to South Africa, a process that was initiated by then-President Nelson Mandela, through a collaborative effort involving the South African government and various advocacy groups. 

After a back-and-forth discussion with the French Government, the request was granted and on March 6, 2002, her remains were sent back to South Africa. Sarah Baartman was finally laid to rest on 9th August 2002 in Hanki, a place traced to be her homeland in the Eastern Cape of South Africa.

This marked a significant step in acknowledging the historical injustices inflicted upon Sarah Baartman during her lifetime and addressing the broader implications of exploitation and objectification. The return of her body to Africa symbolized a restoration of dignity and a recognition of the need to confront and rectify the historical wrongs she endured.

The process of repatriation, which occurred 187 long years after her sad death initiated critical discussions surrounding the themes of restitution and the broader implications of historical exploitation. This significant event prompted reflections on the enduring impact of colonialism and the imperative to acknowledge and rectify historical wrongs.

Sarah Baartman’s impact on modern discussions is profound, urging society to confront historical wrongs, dismantle discriminatory practices, and foster a more just and compassionate world. Her story is a call to action, inviting individuals and communities to engage in meaningful conversations about exploitation, racism, and the protection of human rights in the pursuit of a more equitable and empathetic future.

As we reflect on her journey, let it galvanize us into action – a commitment to dismantling the legacies of exploitation and fostering a society that values the dignity of every person, regardless of their ethnicity, background or circumstances.