of Sarah Baartman which were created by Georges Cuvier. It has been suggested by anthropologists that this body type was once more widespread in humans, based on carvings of female forms dating to the Paleolithic era which are collectively known as Venus figurines, also referred to as Steatopygian Venuses. Sexism From 1814 to 1870, there were at least seven scientific descriptions of the bodies of black women done in comparative anatomy. Cuvier's dissection of Baartman helped shape European science. Baartman, along with several other African women who were dissected, were referred to as Hottentots, or sometimes Bushwoman. The "savage woman" was seen as very distinct from the "civilised female" of Europe, thus 19th-century scientists were fascinated by "the Hottentot Venus". In the 1800s, people in London were able to pay two shillings apiece to gaze upon her body. Baartman was considered a freak of nature. For extra pay, one could even poke her with a stick or finger. Colonialism There has been much speculation and study about colonialist influence that relates to Baartman's name, social status, her illustrated and performed presentation as the "Hottentot Venus" though considered an extremely offensive term, and the negotiation for her body's return to her homeland. These components and events in Baartman's life have been used by activists and theorists to determine the ways in which 19th-century European colonists exercised control and authority over Khoikhoi people and simultaneously crafted racist and sexist ideologies about their culture. In addition to this, recent scholars have begun to analyze the surrounding events leading up to Baartman's return to her homeland and conclude that it is an expression of recent contemporary post colonial objectives. In Janet Shibamoto's book review of Deborah Cameron's book Feminism and Linguistic Theory, Shibamoto discusses Cameron's study on the patriarchal context within language, which consequentially influences the way in which women continue to be contained by or subject to ideologies created by the patriarchy. Many scholars have presented information on how Baartman's life was heavily controlled and manipulated by colonialist and patriarchal language. Baartman grew up on a farm. There is no historical documentation of her indigenous Khoisan name. She was given the Dutch name "Saartjie" by Dutch colonists who occupied the land she lived on during her childhood. According to Clifton Crais and Pamela Scully: Her first name is the Cape Dutch form for "Sarah" which marked her as a colonialist's servant. "Saartje" the