Mulatto

This article studies from a longue durée perspective the articulation of anti-slavery sentiments and other socio-racial sensibilities within the Spanish Atlantic, from the first theological criticisms of the 16th century to the efforts to abolish slavery in Cuba, Puerto Rico and Spain, in the second half of the 19th century. We focus on the most significant cases of individuals who shared a white identity and who advocated against slavery, slave trade and socio-racial discrimination of Free Coloureds. We argue that the many egalitarian proposals made during the Spanish American revolutions and at the Cortes of Cádiz represent a second golden moment (after the ‘Mulatto Affaire’ during the French Revolution) in the struggle for the granting of political equality to subaltern sectors the Atlantic World. In the end, we expect to provide a clearer picture of how the socio-racial sensibilities contributed to accelerate, or to postpone, the introduction of abolitionist or equalitarian measures vis-à-vis the coloured subaltern sectors in the Spanish Atlantic in the Late Modern Age.

Commentators have suggested that Nella Larsen’s Passing rejects the view that there is some sort of black essence. I want to challenge this reading. Since Irene is the most vocal advocate of an essence in respect to which all blacks are homogeneous, much of the evidence for thinking that Passing is skeptical about such an essence amounts to evidence for not trusting Irene’s judgment in general, and for not trusting her judgment on this matter in particular. My arguments, then, will often involve explaining why Passing is not leading the reader to mistrust Irene’s judgment on this matter. Now, what exactly is meant by a black essence is, explicitly in this book, mysterious. Nevertheless, I hope to shed some light on how Passing understands the nature of this something, this je ne sais quoi, peculiar to blacks. My tentative interpretation is that this something is an intangible and indefinite manner of being that is neither a conscious choice nor an inborn fact of biology, but rather a given of culture. I take this, in effect, blackness manner to be, so Passing seems to indicate, a function of one’s belief that one is black in a milieu of pervasive anti-black prejudice. Passing, as I see it, thus has something to offer those of us today who struggle to adjudicate between a pull towards essentialism and a pull towards constructionism. What Passing emphasizes in this discussion is the possibility that, in addition to biological and societal influences, one’s mind state is a crucial ingredient to one’s racial identity.

The aim of this paper is to clarify the role that Cuban intellectuals gave the
black population in the process of construction of the Cuban identity. The
novelty of this research is that it deepens the understanding of this issue
through the study of two literary works, Cecilia Valdés, by Cirilo Villaverde
and Francisco, by Anselmo Suárez Romero

The term “mulatto,” meaning an offspring of one black parent and one white parent,
is a racist term etymologically derived from the Spanish word “mulatto” meaning a
young mule. The mule, a sterile offspring of a mare and a male donkey, is an
important metaphor in early African American literature and folklore.
Anthropologists collected African American tales with mules, and Charles Waddell
Chesnutt (1858-1932), inspired in part by this folklore, employed the mule as a
metaphor in his literary output to represent in part the subjugation of blacks.