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According to Willis, the implication of the peephole, demonstrates how ethnographic imagery of the black female form in the 19th century functioned as a form of pornography for Europeans present at Baartmans exhibit. The second, by the Secretary of the African Association, described the degrading conditions under which she was exhibited and also gave evidence of coercion. In the s, a free black the Cape designation for individuals of enslaved descent trader named Peter Cesars met her and encouraged her to move to Cape Town, which had recently come under British control. In his essay "Dictionnaire des sciences medicales" Dictionary of medical sciences , he summarizes the true nature of the black female within the framework of accepted medical discourse. The article also mentions other African female icons and how artists are expressing themselves through performance and discussion by posing the question "How Does the White Man Represent the Black Woman? Baartman spent her childhood and teenage years on settler farms. Reaux, who made her amuse onlookers who frequented the Palais-Royal.

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The gaze has been and is a site of resistance for colonized black people globally.

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Minh-ha comments on the ethnocentric bias that the colonizers eye applies to the naked female form, arguing that this bias causes the nude female body to be seen as inherently sexually provocative, promiscuous and pornographic within the context of European or western culture. Both concepts fulfilled the iconographic function in the perception and representation of the world. The statements directly contradict accounts of her exhibitions made by Zachary Macaulay of the African Institution and other eyewitnesses. Cultural and religious conversion was considered to be an altruistic act with imperialist undertones; colonizers believed that they were reforming and correcting Khoisan culture in the name of the Christian faith and empire.

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