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Mulatto (Mixed Race)

Learn more Check out. Related Information. Close Figure Viewer. Browse All Figures Return to Figure. Some people have erroneously claimed that Mulatto comes from from Muwalladin in Arab. The Muwallad theory encounters certain problems when compared to a timeline of usage and definition. Another problem with the Muwallad theory of origin is that Muwallad is not phonetically similar to Mulato. Neither by timeline comparison or phonetic comparison can we see any valid evidence for this claim.

Esa mulata se mueve como que esta candela. That mulatto woman moves like she is on fire. Mulattos, is a person who's half black and half white. Many mulattos feel them self most belonging to either black or white, and have often conflicts with them selfes about it. Including me, cuzz i'm also mulatto.

There's many mulattos in latin america, and many african americans are not mulatto but many is mixed long back. Other words for mulatto is at other; Bi-racial and mixed. Mulattos are ussually very beautifull, got the best of both worlds. An offensive term used to describe a person who is usually half black and half white. Some say it was first used offensively in the slave days when children were born to slave owner and slave. Sometimes defined as white with anything added to it. Again a very offensive term to interracial people.

Basically, America as a whole are Mulattos or " muts " mixed breed. Every individual, especially in the Melting Pot of America has varying degrees of a "ethnic group", races don't exist, just varying degrees of genetic difference that appear and go "recessive" in our genes through generations of interracial cohabitation through human kind.

Which is why you can find blonde hair in middle africa and some slant eye groups in eastern european.

Mulatto Tears and Rejection from the Black Community

Paul is a mulatto, but after doing his Genome data by a Professional, he's 60 percent east asian. Human Kind is one race It had the same meaning that the absorption of freedmen, in the North-east, acquired during the period of disintegration of slavery. The destiny of the agents, then, was a function of the stagnation or progress of the selected community, a matter of blind chance. From this perspective, it is clear that the problems of the Brazilian Negroes or Mulattos is, above all, a problem created by the incapacity of the national society to develop rapidly a growing capitalistic economy, able to absorb the ex-slaves and the freedmen in the labor market.


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Because of this, they were expelled to the periphery of the competitive social order or to semi- colonial and colonial structures inherited from the past. These semi-colonial or colonial structures performed important functions in the maintenance of the rural economy, especially where the plantations, cattle ranches or the villages were or are dependent on semi-capitalistic forms of work 6.

Obama: Cultural Mulatto

One could argue that, in this aspect, the ex-slaves and the freedmen underwent the destiny common to all " poor people " in Brazil. The destitution of the slaves and the elimination of the freedmen by the effects of competition with the free European immigrants would explain sociologically that process. Nevertheless, as Caio Prado Jr. Behind the social structure of the master-slave social order, the " slave " and the " Negro " were two parallel elements.

Tragic Mulatto

When the " slave " was eliminated by social change, the " Negro " became a racial residuum. He lost the social condition which he acquired under slavery and was expelled, as " Negro ", downward to the bottom of the " poor people, " at the exact moment in which some of its sectors were sharing the. Thus, the Negro was victimized by his position and by his racial condition.

He started, by his own means, the process by which he could be metamorphosed from " Negro " to a new social being 8. But, when he was trying to impose upon himself and upon the indifferent whites the " Second Abolition ", the attempt was refused and condemned, as a manifestation of " racism " 9. In other words, he was denied a self-affirmation as " Negro " in spite of his social marginality as such. Evidence of Racial Inequality and its Sociological Meaning.

If the description given above is correct, the changes in social structure that have occurred in Brazilian society from the abolition of slavery until now, have had no profound effects or very slight effects on the racial concentration of wealth, social prestige and power. The lack of objective indicators do no permit a complete verification of this conclusion. The last census in has excluded the racial aspects of the Brazilian population.

Nevertheless, the census of offered some useful information. As is well known, the percentage of the different racial stocks or color categories varies in each physiographic region of the country cf. Table I. In consequence, the degree of concentration of each racial stock or color category in the different regions varies with clear intensity cf. Table II. Nevertheless, the two basic indicators — occupational position and level of schooling — which we could use through the census data, reveal a basic trend of monopoly of the best opportunities by the whites.

We have selected the position of employer and the completed educational levels in some representative states and in the country as the best indicator accessible They involve roles, values and cultural traditions expressive in terms of white evaluations of prestige, control of power and upward social mobility. The basic sociological evidence of the data is not negative, considering that slavery was ended only sixty-two years ago with reference to the census of , the total negligence of the human problems of the " poor people " in general and of the destitute population of slave origin, the lack of value orientations and of experience with the economic, social and cultural requisites of the developing competitive social order predominant among negroes and mulattos, the indifference or disguised opposition of whites to a democratic sharing of economic or educational opportunities with both.

Most of the issues, naturally, are connected with the gradual acquisition of new value orientations and cultural traditions, the importance of negroes and mulattos as economic agents as labor force or as predominantly small entrepreneurs , and the discovery and use of educational opportunities as a ladder to social integration and upward mobility.

The importance of these aspects is greater than could be realized at first glance, because of the cumulative effects of the economic, social or cultural process involved in the future of new generations. Nevertheless, the progress has been too moderate and deceptive. In reality, the Negroes and the Mulattos were projected into the strata of the poorest people, which doesn't share or shares very little the trends of economic development and sociocultural change.

Even in the regions in which the Negroes and the Mulattos constitute the majority of the population, as in the Northeast and in the East in which they constitute, conjointly, In terms of the states selected, the range of inequality relating to the employers' positions gives to whites a striking supremacy they share these positions in a proportion of 3, 4, 5 and even 6 or 8 times to one of the Negroes.

The same occurs in relation to the Mulattos, instead of their being in a better situation than the Negroes the whites share the employers' positions, on the average, in a proportion which oscillates between 2, 3 or 4 times more than the Mulattos, excepting the case of Rio de Janeiro. The same trends are reproduced in the sharing of educational opportunities, especially at the levels of the secondary shcools and the universities, in some states, in a shocking manner.

The comparison of the data furnished by these tables with that of Table V shows that the exclusion of the Negroes and the Mulattos from the best economic and educational opportunities follows the same general pattern, in the eight selected states. The predominance of Mulattos, considered alone, or of Negroes and Mulattos, considered together, makes only a slight difference even in the more " mixed " and more racially " democratic " states. The meaning of this data is evident. The racial structure of Brazilian society, until now, favors the monopoly of wealth, prestige and power by the whites.

The white supremacy is a reality in the present, almost in the same way it was in the past. The organization of society impels the Negro and the Mulatto to poverty, unemployment or underemployment, and to the " Negro's job ". Only now are Brazilian social scientists trying to discover the real explanation of this deplorable situation.

As Costa Pinto has pointed out, the basic explicative factor is inherent in the persistence of some deep-rooted attitudes and racial orientations of the whites, to treat the Negroes and the Mulattos as subalterns then to subalternize them. These attitudes and racial orientations are predominant among the upper and middle white classes ; but they appear also in the lower classes and even in the rural areas, especially in the South. For many Brazilians, these attitudes and racial orientations are products of " external influence ", a negative contribution of immigrants and of the modern mass media of communication.

They were and are considered an " imported cancer " 10, to be extirpated by law and formal control. Fer- nandes ; L. Costa Pinto ; Octavio Ianni, Fernando Henrique Cardoso, and Renato Jardim Moreira have shown that the described attitudes and racial orientations are an inherited cultural pattern, widespread in Brazilian society as much as slavery was in the past. Thus, at the core of the Brazilian racial problem is the persistence of an asymmetrical pattern of race relations, built to regulate the contact and the social ordination between " master ", " slave " and " freedman ".


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  8. As hap- ned in the South of the United States, this type of asymmetrical race relation involves a sort of ritualization of racial behavior n. The master's domination and the slave's or freedman's subordination are part of the same ritual, by which emotions and feelings could be put under control and masked. In Brazil, this type of ritualization had the same functions, reinforced by Catholic pressure to preserve, in some apparent sense, the Christian way of life of masters, slaves and freedmen.

    Racial prejudice was inherent in the asymmetrical pattern of race relations, because it was a necessary element in basing the slave-master, or freedman-white relations in the " natural inferiority " of the Negroes and in the efficient performance of slavery and subjugation of the slaves and freedmen. At the same time, the discrimination was inherent in the slave- master social order, in which the proper manner of behavior, the clothing, the language, the occupations, obligations and rights of the slave and the freedman were rigidly prescribed The persistence of the two elements.

    It is necessary, nevertheless, to take into account that this result is not only part of a process of cultural lag.

    Beyond poverty : the Negro and the Mulatto in Brazil - Persée

    Under dependent capitalism, the class system is unable to perform all the destructive or constructive functions it has had in the developed capitalistic countries Two processes run together — the modernization of the archaic, and the archaization of the modern, as a normal factor of structural integration and of evolution of the society. In reality, as soon as the Negro and the Mulatto were put predominantly outside of economic, social and political reconstruction, they became a marginal partner.

    The crisis of the asymmetrical pattern of race relation started even before the Abolition. However, as the Negro and the Mulatto had lost their importance as historical social agent, they suffered the static effect of their new social position.

    Beyond poverty : the Negro and the Mulatto in Brazil

    Only now, thanks to internal migrations, the economic progress produced by national integration of society, and the weak upward social mobility, they acquired conditions to cope with white supremacy, predominantly in a disguised and accomodative way. In spite of some active resistance of Whites, not to these phenomena, but to some outstanding upward-mobile Negro and Mulatto personalities, this long period of starvation contributed to maintain the ritualistic freezing of racial relations.

    The Negro and the Mulatto, as individuals, but especially as a color minority, are not free to use aggressive competition against Whites, and to explore social conflict to fight against racial inequality. In this context, it is very clear that the price of race tolerance and race acco- modation is paid for by the Negro and the Mulatto. For these reasons, color is not an important element in racial perception and racial consciousness of the world by the White.


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    6. He has never been menaced, up until now, by the disintegration of slavery and by competition or conflict with Negroes and Mulattos. The White only perceives and is conscious of the Negro or of the Mulatto when he faces a concrete, unexpected situation 15, or when his attention is directed to questions related to the " color problem.