8 - Dissing Rivals, Love for Sale: The Courtesans' Rap and the Not-So Tragic Mulatta

Summary

Mulâtresses are in general much less docile than mulattoes, because they have claimed for themselves, over most of the Whites, an empire founded on libertinage.

Michel René Hilliard d'Auberteuil, Considérations sur l'état présent de la colonie française de Saint-Domingue

Sex, Politics, and Manuscripts

In the rabbit hole of libertine sexual relations in slave-holding societies, white and black disappeared into one another. Frederick Engels' precept on the production and reproduction of “immediate life,” with its “twofold character,” meaning “on the one hand, the production of the means of existence, of food, clothing, and shelter and the tools necessary for that production; on the other side, the production of human beings themselves, the propagation of the species,” has long been applied to the problem of the exchange of women, or what Luce Irigaray called “Women on the Market.” In slavery, where the exchange of human beings as goods was not veiled by sentiment or familial consent, the obvious potential for the sexual use of human goods—a kind of “abuse value” overlapping with the Marxian “use value” of the human commodity—had the predictable yet paradoxical repercussion of bringing those defined as persons and those defined as things into the same colonial family. The category of the mulâtresse became iconic as a subversive chess piece on the board of colonial race relations.