Latin Americans immigrating to New Orleans during the Jim Crow period found New Orleans to be a place where they could assimilate. Several factors produced a tolerant climate for Latin Americans. These included New Orleanians' tolerant attitude, which was possible since Latin Americans arrived in small numbers and different waves. Latinos also helped develop trade with Latin America. Also, unlike other areas in the country, immigrants that came to New Orleans came from all over Central and South America. They were a highly skilled group and acted as cultural and power brokers between Latin America and the city. In spite of the variety of racial mixtures, Latinos in New Orleans could claim social and legal whiteness. A pattern of immigration is revealed: small numbers, economic, cultural and educational diversity, a desire to assimilate rather than segregate, and social and economical mobility.

<p>To exist racially "in-between," has been characterized as a tragic existence in the modern world. The loneliness and isolation of these lives have given rise to the term the "tragic mulatto." The dissertation Mulatto Theology: Race, Discipleship, and Interracial Existence theologically interprets mulatto lives making visible and interrogating the wider reality of racialized lives in modernity. The mulatto's body is significant in that it discloses what is masked in modern (and particularly white) identities.</p><p>Culture, identities (individual and communal) are not only interconnected, but they are mixtures where peoples become presenced in the lives and practices of other "alien" peoples. This mixture requires reflection upon the formation of all identities, and the ways these identities become visible within the world. Given this arc of identity any reflection upon Christian identity must articulate itself within the tensions of these identities and the practices that mark such identities within the world.</p><p>In examining the formation and performance of mulatto bodies this dissertation suggests these bodies are theologically important for modern Christians and theological reflection in particular. Namely, the mulatto's body becomes the site for re-imagining Christian life as a life lived "in-between." The primary locus of this re-imagination is the body of Christ. </p><p>A re-examination of theological reflection and Scripture regarding his person and work display his character as mulatto, or the God-man. But not only is his identity mulatto, but his person also describes the nature of his work, his re-creation of humanity. So</p><p>understood Christian bodies can be construed as "interracial" bodies -- bodies of flesh and Spirit that disrupt modern formations of race. The Christian body points to a communal reality where hybridity is no longer tragic, but rather constitutive of Christian discipleship. This new, hybrid and "impure" way of existing witnesses to God's redemptive work in the world.</p> / Dissertation

From Reflection to Deception examines the circumstances surrounding the mulata and mulatto in nineteenth-century Cuba. In Chapter One, this analysis argues that Martín Morúa Delgado inverts the paradigm of the literary tradition of narratives about the theme of slavery; he reveals that the tradition is not about realism, but rather artifice. By highlighting a subjective rather than objective narrator, Morúa simultaneously draws attention to the process of writing and the construction of "truths" in a context in which white elite men have controlled access to power and even the imagination. In Chapters Two and Three, this analysis shows how Morúa inverts the social paradigms that apply to mulatas and mulattos and instead applies them to whites. In doing so, he reveals the hypocrisy underlying the prevailing beliefs surrounding the situation of mulatas and mulattos in nineteenth-century Cuba. With Morúa's inversions, he demonstrates that mulata and mulatto representations are social constructions and in short reveals that race and gender are constructed to support the economic and social needs of the nineteenth- century Cuban landowners. By presenting deception as a reflection of reality, Morúa creates a consciousness of perspective whereby he challenges the social structure upon which much of nineteenth-century Cuban society is based. / text

My thesis grows out of a reflection on Cuban literature, race, and national identity within the broader framework of the canon and its marginal literature. It explores the dynamics of the Cuban canon and specific visions of race and nation, and studies one play, two novels, a book of poems and a radio script from four different moments in Cuban history. Fernández Vilarós´s play Los negros catedráticos (1868) sets for the first time the topic of race at the center of the national debate, immediately before the first and longest Cuban independence war. The play contrasts with Cecilia Valdés (1882), arguably the most canonical Cuban novel, with its subversive remake, Sofía (1891) and analyzes how the former seeks to conceal the nation’s racially-mixed character and present the mulata condition as a mere border-line. Sofía, however, erases this line and expands the mulata condition to everyone. Following this reading, it seeks to identify a set of markers that configures a mulato discourse in Regino Boti´s Arabescos mentales (1913). It proposes that the characteristic tendency toward elitism in Latin American Modernismo is actually a racial device to accomplish racial equality. And so language (and poetry) emerges in Boti as the most efficient vehicle to resolve racial deficiency. Finally, the thesis studies the script of the most successful Latino American soap opera ever, El derecho de nacer (1948), by Félix B. Caignet. Here Caignet converges the Villaverde´s idea of race as an objective value with Boti’s White idealization. He also proposes symbolic or cultural whitening as the only vehicle of social improvement. In conclusion, the common denominator of all four works is the representation of mulatez as an absolute and objective fact, as opposed to the marginal Sofía, which presents it as relative and subjective. Therefore, despite the traditional national discourse of Cuba as a racially-mixed country, the canon has banned those works that actually support this postulate.

Fundação de Amparo à Pesquisa do Estado do Rio de Janeiro / Criador moderno e conceitual, Caetano Veloso trabalha com inúmeras referências, da ordem da canção, da literatura e das artes em geral, em contato com a memória cultural do país, colocando essa memória em crise. Sob a perspectiva Zabé come Zumbi, Zumbi come Zabé, Caetano realiza a mistura e a antropofagia teórica e estética que representa (apresenta) o Brasil. Caetano resgata o popular de um isolamento profundo, promovido pela retórica purista de certa elite. Percebe que, preservar cegamente uma cultura, ou simplesmente desprezá-la, é uma perversão, em um país tão diverso quanto o Brasil. Ele assume os sucessos da massa e usa a canção como instrumento teórico e crítico para pensar o país; quebra a linearidade e desmonta o automatismo violentando-os através de uma estrutura feita de fragmentos superpostos, algo, ao mesmo tempo alusivo e ilusório. O presente trabalho analisa as canções de Caetano Veloso a partir de uma leitura baseada no procedimento de hibridação e da presença mulata, para além do étnico-racial, tomando tais componentes teóricos como um processo circular (recorrente) e característico da obra de Caetano. Por hibridação entenda-se que não é um terceiro termo que resolve a tensão entre duas culturas, de outro modo, é a crise no sistema de reconhecimento / A modern and conceptual creator, Caetano Veloso works with numerous references, of the order of the song, literature and the arts in general, contacting the cultural memory of the country, putting this memory in crisis. Under the perspective "Zabé come Zumbi, Zumbi come Zabé" Caetano performs mixing and the cannibalism theory and aesthetics that represents (presents) Brazil. Caetano rescues the folk from a deep isolation promoted by purist rhetoric of some elite. He realize that, blindly preserving a culture, or simply dismiss, it is a perversion, in a country as diverse as Brazil. He takes the hits of the mass and uses the song as a tool for theoretical and critical thinking about the country, breaking the linearity and dismantles the automatism, raping them through a structure made of overlapping fragments, something elusive and illusory at the same time. This work analyzes the songs of Caetano Veloso from a reading based on the procedure of hybridization and the presence of mulatto, in addition to ethnic-racial, taking theoretical components such as a circular process (applicant) and characteristic of Caetanos work. For hybridization understand that there is not a third term that resolves the tension between two cultures, otherwise, is the crisis in the system of recognition

Fundação de Amparo à Pesquisa do Estado do Rio de Janeiro / Criador moderno e conceitual, Caetano Veloso trabalha com inúmeras referências, da ordem da canção, da literatura e das artes em geral, em contato com a memória cultural do país, colocando essa memória em crise. Sob a perspectiva Zabé come Zumbi, Zumbi come Zabé, Caetano realiza a mistura e a antropofagia teórica e estética que representa (apresenta) o Brasil. Caetano resgata o popular de um isolamento profundo, promovido pela retórica purista de certa elite. Percebe que, preservar cegamente uma cultura, ou simplesmente desprezá-la, é uma perversão, em um país tão diverso quanto o Brasil. Ele assume os sucessos da massa e usa a canção como instrumento teórico e crítico para pensar o país; quebra a linearidade e desmonta o automatismo violentando-os através de uma estrutura feita de fragmentos superpostos, algo, ao mesmo tempo alusivo e ilusório. O presente trabalho analisa as canções de Caetano Veloso a partir de uma leitura baseada no procedimento de hibridação e da presença mulata, para além do étnico-racial, tomando tais componentes teóricos como um processo circular (recorrente) e característico da obra de Caetano. Por hibridação entenda-se que não é um terceiro termo que resolve a tensão entre duas culturas, de outro modo, é a crise no sistema de reconhecimento / A modern and conceptual creator, Caetano Veloso works with numerous references, of the order of the song, literature and the arts in general, contacting the cultural memory of the country, putting this memory in crisis. Under the perspective "Zabé come Zumbi, Zumbi come Zabé" Caetano performs mixing and the cannibalism theory and aesthetics that represents (presents) Brazil. Caetano rescues the folk from a deep isolation promoted by purist rhetoric of some elite. He realize that, blindly preserving a culture, or simply dismiss, it is a perversion, in a country as diverse as Brazil. He takes the hits of the mass and uses the song as a tool for theoretical and critical thinking about the country, breaking the linearity and dismantles the automatism, raping them through a structure made of overlapping fragments, something elusive and illusory at the same time. This work analyzes the songs of Caetano Veloso from a reading based on the procedure of hybridization and the presence of mulatto, in addition to ethnic-racial, taking theoretical components such as a circular process (applicant) and characteristic of Caetanos work. For hybridization understand that there is not a third term that resolves the tension between two cultures, otherwise, is the crisis in the system of recognition

This essay explores early twentieth century African American literature to investigate issues related to identity formation. It uses W.E.B. Du Bois’s The Souls of Black Folk and Frantz Fanon’s Black Skin, White Masks to introduce and define the socio-psychological concept of the moment of knowing, an original component of this work. The concept is composed of two occurrences: alienation and self-alienation, which can be observed and examined in nonictional and fictional texts. Within the framework of multicultural theory, the moment of knowing along with double-consciousness are explored in a close reading of Nella Larsen’s 1929 novel Passing. In conclusion, the moment of knowing is shown to be a significant part of African American identity formation, and the central characters in Larsen’s work are revealed as psychologically and socially scarred as a result of their inability to cope with their African American identity.

Essa tese propõe uma leitura da música, enquanto recurso didático, a partir da análise do embate metodológico entre a educação jesuíta e a educação pombalina, imediatamente após a reforma educacional proposta pelo Marquês de Pombal. O período de transição da educação no Brasil colônia foi enfocado a partir de dois métodos norteadores das diretrizes conceituais e educacionais, são eles: o Ratio Studiorum, da educação jesuíta e O Verdadeiro Método de Estudar de Verney, da educação laica. Fundada por Inácio de Loyola, em 1534, a Companhia de Jesus estabeleceu prioridades pedagógicas basicamente voltadas à educação de novas gerações e à ação missionária de difusão dos valores religiosos, sendo que, nessas duas instâncias a música teve papel relevante na perspectiva da relação ensino-aprendizagem da educação religiosa. Verney, conforme relata a historiografia, teve um papel central para compreensão do movimento iluminista português, norteador da reforma pombalina, pois através de sua obra, mobilizou novos rumos para educação de Portugal e suas colônias, compatíveis com o pensamento vigente na Europa do século XVIII. Com a reforma pombalina a música foi minimizada no ambiente escolar, ocupando outros espaços e criando estilos diferenciados, tanto no que diz respeito à produção musical sacra quanto à profana. O Brasil Colônia obteve representatividade musical na Europa, pela qualidade de seus músicos-compositores mulatos, em especial os de Minas Gerais, Bahia, Pernambuco e sacros em Mogi das Cruzes. / This thesis proposes reading music as a resource for teaching, from the analysis of the methodological clash between the Jesuit Education and the Pombal Education, immediately following the educational reform proposed by the Marquis of Pombal. The educational transition in Colonial Brazil was focused on two guiding methods of conceptual and educational guidelines, they are: the Jesuit Ratio Studiorum and Verney\'s True Method of Studying, of secular education. Founded by Ignatius of Loyola in 1534, the Society of Jesus establishes educational priorities primarily focused on education of new generations and the missionary work of infusing religious values, being that in these two instances music has played a significant role in the perspective in teaching or having a religious education. Verney, as reported by historians, played a central role in understanding Portuguese Age of Enlightenment, leading the reform of Pombal, because it was with his work that new directions for education were mobilized in Portugal and its colonies, befitting of the prevailing thought in eighteenth-century Europe. With the Pombal Reform the music was oppressed in school environments, occupying other spaces and creating differentiated styles, with regard to music production being sacred as well as profane. Colonial Brazil won musical acknowledgement in Europe for its mulatto musician-composers predicate, especially those of Minas Gerais, Bahia, Pernambucco and Mogi das Cruzez.

Essa tese propõe uma leitura da música, enquanto recurso didático, a partir da análise do embate metodológico entre a educação jesuíta e a educação pombalina, imediatamente após a reforma educacional proposta pelo Marquês de Pombal. O período de transição da educação no Brasil colônia foi enfocado a partir de dois métodos norteadores das diretrizes conceituais e educacionais, são eles: o Ratio Studiorum, da educação jesuíta e O Verdadeiro Método de Estudar de Verney, da educação laica. Fundada por Inácio de Loyola, em 1534, a Companhia de Jesus estabeleceu prioridades pedagógicas basicamente voltadas à educação de novas gerações e à ação missionária de difusão dos valores religiosos, sendo que, nessas duas instâncias a música teve papel relevante na perspectiva da relação ensino-aprendizagem da educação religiosa. Verney, conforme relata a historiografia, teve um papel central para compreensão do movimento iluminista português, norteador da reforma pombalina, pois através de sua obra, mobilizou novos rumos para educação de Portugal e suas colônias, compatíveis com o pensamento vigente na Europa do século XVIII. Com a reforma pombalina a música foi minimizada no ambiente escolar, ocupando outros espaços e criando estilos diferenciados, tanto no que diz respeito à produção musical sacra quanto à profana. O Brasil Colônia obteve representatividade musical na Europa, pela qualidade de seus músicos-compositores mulatos, em especial os de Minas Gerais, Bahia, Pernambuco e sacros em Mogi das Cruzes. / This thesis proposes reading music as a resource for teaching, from the analysis of the methodological clash between the Jesuit Education and the Pombal Education, immediately following the educational reform proposed by the Marquis of Pombal. The educational transition in Colonial Brazil was focused on two guiding methods of conceptual and educational guidelines, they are: the Jesuit Ratio Studiorum and Verney\'s True Method of Studying, of secular education. Founded by Ignatius of Loyola in 1534, the Society of Jesus establishes educational priorities primarily focused on education of new generations and the missionary work of infusing religious values, being that in these two instances music has played a significant role in the perspective in teaching or having a religious education. Verney, as reported by historians, played a central role in understanding Portuguese Age of Enlightenment, leading the reform of Pombal, because it was with his work that new directions for education were mobilized in Portugal and its colonies, befitting of the prevailing thought in eighteenth-century Europe. With the Pombal Reform the music was oppressed in school environments, occupying other spaces and creating differentiated styles, with regard to music production being sacred as well as profane. Colonial Brazil won musical acknowledgement in Europe for its mulatto musician-composers predicate, especially those of Minas Gerais, Bahia, Pernambucco and Mogi das Cruzez.

This diploma thesis focuses on the analysis of the conditions of lighter-skin black women of mixed ancestry, both free and enslaved, before and after emancipation, as related in four novels written by the 19th century African-American novelists: Hannah Crafts, Harriet E. Wilson, Julia C. Collins and Frances E. W. Harper. The work especially deals with the main motifs appearing in their novels, such as the interracial relationships, variations of racism toward mulattos, the problematics of ``passing{\crqq} for white and the issue of ``racial uplift{\crqq}. The analyses of the novels themselves are preceded by a survey of the authors´ lives since they drew inspiration from their own personal experience. This is followed by a brief conclusive comparison of their novels.