Mixed Race Studies

Lesec, from Brave Mulato into Blackness?: Defection to France and Spanish Racial Regression

Age of Revolutions
2018-04-02

Charlton W. Yingling, Assistant Professor of History
University of Louisville, Louisville, Kentucky

“El ciudadano Hedouville habla al mentor de los negros…,” Jean-Louis Dubroca, Vida de J. J. Dessalines, gefe de los Negros de Santo Domingo (Mexico, 1806), University of Virginia Slavery Images Database, JCB_67-270-3. This well-known image is cropped to draw attention away from the figures’ faces and to their façades.

In May 1794, Governor Joaquín García of Spanish Santo Domingo (present-day Dominican Republic) praised the “brave spirit” of “Carlos Gabriel Lesec, mulato,” a term denoting European and African heritage. As an officer in Spain’s Black Auxiliaries, Lesec had just repulsed troops of the French Republic in a resounding victory at Santa Susana on the border with Saint-Domingue (present-day Haiti). As the third anniversary of the Haitian Revolution approached, thousands of ex-slaves had expanded their liberatory war under Spanish flags and occupied nearly half of Saint-Domingue.[1] These “Black Auxiliaries” of Spain enjoyed limited manumissions and material support in their war against the French, their former exploiters. Their leaders, Jean-François and Georges Biassou, represented some of the earliest participants in the initial slave revolts of 1791. Those who ascended later, such as Toussaint Louverture and his officer Charles Lesec, seized a once-in-a-lifetime opportunity at upward mobility by punishing their former French oppressors. Despite these victories, García was dismayed by the “disunion that reigns between the black chiefs Biassou and Toussaint,” who along with Jean-François were Lesec’s superiors.[2] Six months earlier French commissioner Léger-Félicité Sonthonax had begun tactical, practical emancipations, in part to attract black supporters due to desperation over his opponents’ successes…

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At a Santo Domingo Hair Salon, Rethinking an Ideal Look

The New York Times
2015-12-30

Sandra E. Garcia

On my first trip back to the Dominican Republic in 10 years, as I wandered down the streets of La Zona Colonial, I noticed how their names were weighted with history. Calle de las Damas, a street made specifically for the wives and daughters of noblemen from colonial times to walk down. Calle José Gabriel García, named for a Dominican historian and journalist, among other things, who shares a first and last name with my father and made me think of him while I was there. Calle Isabel La Católica where I felt a connection to my paternal grandmother, Isabel Mireya Garcia. Born in Bani, she lived and died on the right side of Hispaniola and raised my father in Santo Domingo.

During my trip I would text my father pictures of the streets, and he would always text me back a story from his youth that occurred close to or near the street I was on.

“That’s the street where I shook Pope John Paul II’s hand in 1979,” he texted me, referring to Calle Padre Billini.

He likened La Zona Colonial to Times Square, but to me it resembled too much of the Old World.

The cobblestones, the colonial-style houses that were more like haciendas, Christopher and Diego Columbus’s house-turned museum — this all reminded me of the Spanish who once lived here and the continuing reverence for their influence in a country whose residents have African, European and Asian ancestry.

Before I knew it, I was standing in front of the Miss Rizos Salon on Calle Isabel La Católica. This was a departure from that reverence.

Long hair that hangs down your back has so long been the prevalent beauty ideal in the Dominican Republic that many residents who mastered hair-straightening on the island emigrated to the United States and opened successful salons throughout the country…

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Artists, Educators Laud Black Heritage In Dominican Republic

The Associated Press
2013-10-11

Ezequiel Abiú López, Foreign Correspondent
The Associated Press

SANTO DOMINGO, Dominican Republic (AP) — In a school auditorium filled with laughing students, actresses Luz Bautista Matos and Clara Morel threw themselves into acting out a fairy tale complete with a princess, a hero and acts of derring-do.

Morel had wrapped a white plastic sheet around her multi-colored blouse, while Bautista donned a brown paper bag over her blue tights. The two black actresses wore their hair free and natural, decorated only with single pink flowers.

“Yes, you’re a princess,” said Bautista to Morel, who fretted that she didn’t look like a traditional princess with her dark complexion and hair. Bautista then turned to a young girl sitting in the front row, who shared the same African-descended features as both actresses. “And you too,” Morel said as the child smiled back at her.

The theater group Wonderful Tree has visited schools all over Santo Domingo and some in the countryside to spread the word among black children that their features and heritage should be a source of pride. That message, though simple, has been nothing less than startling in this Caribbean country, where 80 percent of people are classified as mulattos, meaning they have mixed black-white ancestry, but where many still consider being labeled black an offense.

Wonderful Tree represents a larger cultural movement that’s working to combat the country’s historic bias through arts and education. The Dominican choreographer Awilda Polanco runs a contemporary dance company that’s trying to rescue Afro-Caribbean traditions, while the Technological Institute of Santo Domingo has been training primary school teachers to respect and celebrate their students’ African heritage, including through skits that young children can more easily understand.

It’s a bid to transform a color-obsessed society where a majority of the country’s 10 million people choose to identify themselves as “Indio” — or “Indian” — on government documents despite their black roots, and many reject afros in favor of closely cropped hair or sleek blowouts. Public schools for decades even prohibited students from attending classes with their hair loose or in a natural frizz.

Such hair, in fact, is called “bad hair” in the local Spanish lexicon while straightened hair is “good hair.”…

…Women in the Dominican Republic spend an estimated 12 percent of their household budgets on hair salons and treatments, according to “Good Hair, Bad Hair,” which included an economic and anthropological study of Dominican beauty salons.

Dictator Rafael Leonidas Trujillo, who oversaw the killing of some 17,000 Haitians in 1937 in an effort to expel them from the Dominican Republic, was himself a mulatto who used makeup to make his face lighter.

Trujillo was the first to include the term “Indio” in official documents, said historian Emilio Cordero Michel…

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