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Emily Barnes

Professor Ashley McFarland

GWST 3030

September 23, 2016

“Mammies, Matriarchs, and Other Controlling Images” Response Essay

Patricia Hill Collins’ communicates an in depth look into some of the stereotypes that

black women face in society today that was built from historical evidence in her chapter

“Mammies, Matriarchs, and Other Controlling Images”. She informs the reader on the most

prevalent stereotypes and how they have been created an expressed in society today. The

stereotypes include the mammy figure, matriarch figure or “angry black woman”, welfare

mothers, and jezebel. She shapes how these ideas affect black women living in society today and

how black feminists can challenge these images. She examines how such stereotypes shape

society into thinking “…racism, sexism, poverty, and other forms of social injustice appear to be

natural, normal, inevitable arts of everyday life” (Collins, 1).

Collins first begins her argument with a lesson on binary thinking. She explains how

binary thinking does not examine a problem from all angles but only by two angles. She explains

this theory by stating that binary thinking stems from considering to opposites and comparing

them or relating them based solely on their differences. Some examples she explains are

male/female, reason/emotion, and fact/opinion. She also explains the idea of the “Others”. She

explains this idea from a black feminist critic, Barbara Christian, as “…the enslaved African

woman became basis for the definition of our society’s ‘Other’” (Collins, 2). Collins explains

why this societal theory of the “Other” is so threatening by stating that it influences the
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“…ideological justification of race, gender and class oppression” (Collins, 3). Collins furthers

her beginning argument by comparing binary thinking and the idea of the “Others” with

objectification. She explains that the idea of objectification stems from Western culture and

explains that both culture and nature are on the same binary level. For instance, she stated that

“If undomesticated, the wild and primitive nature might destroy civilized culture” (Collins, 4).

She brings this idea back to the thought of how men are constantly “objectifying” and trying to

dominate women.

Collins argument continues with the stereotype of the mammy. The word “mammy”

stems from the historic perspective of black women as house slaves, maids, and even caregivers

to that of wealthy white families. With the mammy character that is created for black women,

comes the idea that they should be loyal and obedient to the white families and warm and

nurturing to the kids. Though slavery amongst African-Americans has ended, the idea that black

women should uphold this stereotype that white people have created for them continues. There is

also the historical perspective of how the mammy image holds onto black women’s sexuality.

For instance, during slavery white women were considered pure because of their status and race.

However, black women were usually slaves and, because of their race, were considered sexual,

almost a fetish and a temptation for white, male slaveholders. An economical factor also adds

that the mammy image, though devoted to their white families, lacked financial and economic

gain based on their race and even gender. Again, though history has evolved, black women in

society still face these ideas and images created and expected by white people.

The next controlling image is that of the matriarch. Collins makes an excellent

comparison between the mammy and the matriarch- the mammy is considered the “good” and
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“warm” black woman and the matriarch is the “bad” and “angry” black woman. She also

compares that the mammy is the “mother” of the white family and the matriarch is the mother of

the black family. This image of the matriarch stems from black female oppression. During

slavery black women had to provide strength to her family and anger to her oppressors. As time

progressed over the years, black women decided to work away from the home which allowed

them freedom and individuality, characteristics that challenged the idea of male dominance and

added the characteristic of being unfeminine. In a way, black women were thought of as

undesirable because of these specific qualities. The fact that black women were outside of the

house now also opened the door to the stereotype that black children are trouble makers and not

good students. Since the black mothers were busy with work all day they had limited time to

monitor their kids during the day as well as their schoolwork. This created the idea of the failed

mammy (Collins, 5). The matriarch image was thus created to explain all the qualities of black

women when it comes to shattering the feminine expectation and being the dominant caregiver in

the household and challenging the expectations for women as a whole.

Collins explains the next controlling image- the welfare mother. Similarly to the other

controlling images, this image was first noticed during slavery. Black women were used to add

more population and essentially property to the land of white men and slaveholders. In a way, the

slaveholders had control over black women’s reproductive rights. The theme continued into the

19040s and 1950s. Doctors performed sterilizations to black women. The doctors would do it

during other medical procedures or they would trick the women into getting it done. Another

way of getting the sterilizations done were approaching illiterate women and tricking them into

signing forms they could not read. Furthermore, the welfare mother stems from all the services
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the US provides for unemployed or low-income families. Collins compares the mammy,

matriarch, and welfare mother by saying the welfare mother stays at home like a mammy but her

involvement at home allows her to gain the services welfare offices provide. She is seen as lazy

rather than productive much like the matriarch image. The fact that she seems lazy furthers the

stereotype that all black people are lazy. Much like the matriarch, the welfare mother also lacks

male authority in the household for various reasons. On the other hand, the welfare queen

includes all previously stated characteristics yet she is content with using all the services

provided from the economy and in a way she uses the same services that taxpayers can

experience while not working. This stereotype has been prevalent in society today just as much

as it has been in the past.

The last controlling image Collins explains is the image of jezebel. Just like the previous

images, this image stems from slavery and the idea that black women had a bigger sexual

appetite and were sexually aggressive which created the idea that they would be used to endow

the property with more slaves through reproduction. However, today jezebel is considered to be

more of a “hoochie” woman. Jezebel is sexual and deviant. She can be considered a “freak”

(Collins, 6). Collins explains that if she is a freak, her partner must uphold the same “freak”

expectation which considers how black men usually have a higher sexual appetite than others

which is also another stereotype. Collins concludes all these images by relating the sexual

references to each image. The mammy is seen as submissive and obedient, the matriarch takes a

stand on her sexuality, the welfare mother provides for the population though negatively viewed,

and the jezebel is the sexual image of all controlling images.

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Collins also argues what forums feed into the controlling images. She explains that the

“controlling” aspect of the images is that it is what society controls. The images were essentially

made so that black women know how to live and act. Today, black women fight to live and act

on their own without these controlling images being expected upon them. She explains how the

media feeds the sexual expectations of black women and how that affects the safety and ideas of

black girls as well as their health. Pop culture fuels the idea that black women are sexually

deviant by providing provocative and offensive music. She also mentions institutions that

challenge these controlling images such as universities, churches, and even families. Collins also

includes an argument about how these controlling images affect beauty standards for black

women in society. She talks about the “Others” again and how on a binary level the beauty is

compared to that of a white women and how according to society a white woman is more

desirable based on color of skin but also based on physical features. Furthermore, Collins

concludes the chapter with an insight of perspective from black women regarding the controlling

images. She mentions how these images shaped the new ideas black women believe. For

instance, black women take all the negative views and make a positive outcome such as

expressing themselves through art or presenting themselves positively to society. Another

perspective black women notice is the idea that through these controlling images there is a

negative look at their beauty and character and economical struggles they face base on these

stereotypes. There is also the perspective of denial. However, as a whole, black women are able

to defeat these stereotypes by creating a whole new definition to live by and creating

self-definition rather than falling into the trap of the controlling images.
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In conclusion, Collins demonstrated many ideas. She explained the binary level of

thinking and the idea of the “Others”. She used both methods to illustrate the different

controlling image back women have and continue to face in society today. She included how

specific subparts of society exhibit the controlling images and even how the controlling images

affect beauty standards in society. She also included an insight into how black women perceive

these controlling images today and how they can overcome them. All in all, Collins included

great insight into how specific stereotypes shape black women socially, economically, and

sexually.
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Works Cited

Collins, Patricia Hill. "Mammies, Matriarch, and Other Controlling Images." N.p.: n.p., n.d. 69-

96. Print.