 Explicitly arguing that standpoints matter to knowledge claims and moral theorizing, Cooper insisted that historical knowledge necessary to a nation’s self-understanding depends on the representation of Black Americans’ voices, and especially the “open-eyed but hitherto voiceless Black Woman of America” (Cooper [1892] 2000, 2; Gines 2015). Manifesting Cooper’s call for representations, Wells-Barnett determinedly included accounts of girls and women killed by lynching along with the narratives of murdered men and boys, and challenged the “racial-sexual apologies for lynching to trample the twin myths of white (female) sexual purity and black (male) sexual savagery” (James 1997, 80). Wells-Barnett’s investigative journalism led her to the blunt suggestion that some of the sexual relationships giving rise to cover stories of rape as justifications for lynching were consensual relationships between white women and Black men, while rapes of Black women and girls, “which began in slavery days, still continues without reproof from church, state or press” (quoted in Sterling 1979, 81).