The "Quadroon-Placage" Myth of Antebellum New Orleans: Anglo-American (Mis)interpretations of a French-Caribbean Phenomenon

Abstract

The intimate relationships between white men and women of color in antebellum New Orleans, commonly known by the term plaçage, are a large part of the romanticized lore of the city and its history. This article exposes the common understanding of plaçage as myth. First, it reveals the source of the myth in a collection of accounts by travelers to the city in the decades leading up to the Civil War. Next, it uses a database of information on hundreds of white male-colored female relationships during the period to provide a more accurate account of the people in and nature of these relationships. Finally, it explains the purpose served by the myth by identifying three traditions that shaped its development: the culture of Southern Honor, the Anti-Slavery movement, and the bon-ton tradition of Georgian England. In a broader sense, this paper shows how myths are created and perpetuated, the temptations and dangers of uncritically accepting them, and the value to understanding their creation.

Colorism and the Poetics of Resistance Among Black Youth: An Application of the Colorist-Historical Trauma Framework

“…Phenotypical identifiers were used, along with proof of lineage, to determine one’s freedom; “slave codes” standardized these discriminatory practices (Mullane, 1993). Black people who could “pass” for White, based on a mixed racial heritage were subject, in some early states such as Louisiana, to different laws and policies, including land acquisition and freedom (Aslakson, 2012; Hunter, 2005). The differential treatment of White-appearing Blacks and its influence on wealth access as compared to Blacks of deeper skin tones post- and antebellum has been covered extensively elsewhere (Kerr, 2006; Mullane, 1993; Ryabov, 2013).…”

The colorist-historical trauma framework: Implications for culturally responsive practice with African Americans

“…As enslaved Black women bore children after being raped by White masters, a "caste" of lighter-skinned and White-appearing Black enslaved people emerged (Jacobs, 1861(Jacobs, /2011. Additionally, in some Southern states in the antebellum period, different laws and customs existed regarding race and colorism (Aslakson, 2012). In Louisiana for example, influenced by French and Spanish rule, quadroon and octoroon women and White men formed many types of common-law unions, which included at times increased access to land, financial support, and freedom for their children (Aslakson, 2012).…”

“…Additionally, in some Southern states in the antebellum period, different laws and customs existed regarding race and colorism (Aslakson, 2012). In Louisiana for example, influenced by French and Spanish rule, quadroon and octoroon women and White men formed many types of common-law unions, which included at times increased access to land, financial support, and freedom for their children (Aslakson, 2012). Some quadroons and octoroons who were able to purchase their freedom in Louisiana formed a merchant class that even at times enslaved darker-skinned people (Aslakson, 2012).…”

Colorism as Historical Trauma: Exploring School Racial Context, Peer Dynamics, and Counternarratives Among Black Women

“…Dating back to the emergence of lighter-toned and White-appearing Black enslaved people that resulted from the sexual assault and rape of Black women (Willingham, 2018), different laws and social customs materialized that privileged lighter-toned Black people in the country. While lighter-toned Black people also experienced persistent racial violence in the US (Aslakson, 2012), they had access to more educational and economic resources and social capital compared to their darker-toned counterparts (Aslakson, 2012; Keith & Monroe, 2016). The CHTF highlights the contemporary legacy of colorism by building on Brave Heart’s (1998) framework of historical trauma (HT), which includes four main tenets:1.…”