The Man That Was a Thing: Reconsidering Human Commodification in Slavery

Abstract

This essay examines a longstanding normative assumption in the historiography of slavery in the Atlantic world: that enslaved Africans and their American-born descendants were bought and sold as "commodities," thereby "dehumanizing" them and treating them as things rather than as persons. Such claims have, indeed, helped historians conceptualize how New World slavery contributed to the ongoing development of global finance capitalism-namely, that slaves represented capital as well as labor. But the recurring paradigm of the "dehumanized" or "commodified" slave, I argue, obscures more than it reveals.This article suggests that historians of slavery must reconsider the "commodification" of enslaved humanity. In so doing, it offers three interrelated arguments: first, that scholarship on slavery has not adequately or coherently defined the precise mechanisms by which enslaved people were supposedly "commodified"; second, that the normative position implied by the insistence that persons were treated as things further mystifies or clouds our collective historical vision of enslavement; and third, that we should abandon a strictly Marxian conception of the commodity-and its close relation to notions of "social death"-in favor of Igor Kopytoff's theory of the commodity-as-process. It puts forth in closing a reconstituted conceptualization of the slave relation wherein enslaved people are understood as thoroughly human.Book titles tell the story. The original subtitle for Uncle Tom's Cabin was "The Man Who Was a Thing." In 1910 appeared a book by Mary White Ovington called Half a Man. Over one hundred years after the appearance of the Stowe book, The Man Who Cried I Am, by John A. Williams, was published. Quickskill thought of all of the changes that would happen to make a "Thing" into an "I Am." Tons of paper. An Atlantic of blood. Repressed energy of anger that would form enough sun to light a solar system. A burnt-out black hole. A cosmic slave hole.-Ishmael Reed, Flight to Canada (1976) Between the modern master and the nonmodern slave, one must choose the slave not because one should choose voluntary poverty or admit the superiority

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