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On…The Predictable Behavior of Mulattoes Unless They’re Raised To  Be Black

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The Haitian revolution as the greatest in history and certainly the greatest in the second millennium BCE.  Never before had any nation based on slavery experienced a permanent seizure of power leading to independence by the slaves.  Spartacus’ revolt against Rome in legendary, but his saves army failed to seize power, even though they only had to contend with Rome.  The Haitian revolutionaries did not just defeat their colonial master; they defeated the armies of the three greatest colonial powers of the then known world, Spain, England, and France, both politically and militarily, in an extraordinary campaign spanning two decades.  

Though Dessalines completed the revolution, Boukman, an African priest from Jamaica started the revolution and died in the initial revolt which is when Toussaint, who was not part of the initial revolt, joined the revolution and became its chief architect. Toussaint was eventually captured by the French and died in prison having been done in by mulattos.   

Toussaint was thoroughly assimilated to French civilization.  Despite his extraordinary skill as a general and a soldier, his superb intellectual and diplomatic powers, and his exceptional statesmanship, his faith in French culture, along with the vacillation of the mulattos, was his undoing.  The mulattos had joined the revolution but their racial attitudes led to repeated betrayals and ultimately Dessalines’ assassination after the completion of the revolution. 

Their behavior was predictable. They were in solidarity with the Blacks only when in open revolt.  The Mulattoes hated the black slaves because they were slaves and because they were Black.  But when they actually saw the slaves taking action on such a grand scale, numbers of young Mullatoes from LeCap and round about rushed to join the hitherto despised Black and fight against a common enemy. (Allen Lomax)

Haiti was a successful revolution.  The Africans achieved victory by driving their adversaries off the island in a campaign wherein the mulattos and Blacks fought together against a common enemy. After the victory, Dessalines was perhaps the first in history to try to moderate the division between mulattos and Blacks in an official manner.

The Haitian revolution was very nearly betrayed by internal factionalism related to the presence of two social categories present in all such societies; mulattos and Blacks.  This problem was addressed by Chancellor Williams in his analysis of ancient Kemet, but during the colonial period it was a major factor in social dynamics in the African communities the world over, and remains so to this day.  In the mulatto case, the problem was two-fold. 
They were very proud of their European ancestry and their position was intermediate in society.  This meant that the ruling power would feign acceptance when it suited their purpose and abandon it when it no longer did.  In periods of open revolt, the Blacks and mulattos fought together, but then real problems most often surfaced when there was no open revolt and social interaction was based on cultural identity. 

The mulattos in Haiti wanted to be French and felt that they were superior to the Blacks and equal to the Whites, howsoever inconsistent that sounds.  Assimilated Blacks often had the same identity problem and could never feel superior on a genetic basis to the slaves. At best they could feel culturally superior, and even then they frequently were made to remember that they were not white or partially white, even though they often betrayed their brothers to gain the favor of whites…. In Haiti even the mulatto slaves felt superior to the free Blacks (like poor whites feel superior per their white skin), which illustrates [the] point. 

In a racist context this made for a multitude of neuroses…intrinsic problems related to the presence of a half-caste group in a racist context with an African majority.

 

Wobogo, Vulindlela, Cold Wind From The North: The Prehistoric European Origin of Racism Explained By Diop’s Two Cradle Theory, 2011, pg. 230 – 231.