There was considerable malleability and manipulation of racial labeling, including the seemingly stable category of mulatto. In a case that came before the Mexican Inquisition, a woman publicly identified as a mulatta was described by a Spanish priest, Diego Xaimes Ricardo Villavicencio, as "a white mulata with curly hair, because she is the daughter of a dark-skinned mulata and a Spaniard, and for her manner of dress she has flannel petticoats and a native blouse ("huipil"), sometimes silken, sometimes woolen. She wears shoes, and her natural and common language is not Spanish, but Chocho indigenous Mexican language, as she was brought up among Indians with her mother, from which she contracted the vice of drunkenness, to which she often succumbs, as Indians do, and from them she has also received the crime of ." Community members were interrogated as to their understanding of her racial standing. Her mode of dress, very wavy hair and light skin confirmed for one witness that she was a mulatta. Ultimately though, her rootedness in the indigenous community persuaded the Inquisition that she was an "India", and therefore outside of their jurisdiction. Even though the accused had physical features of a mulatta, her cultural category was more important. In colonial Latin America, "mulatto" could also refer to an individual of mixed African and Native American ancestry, but the term zambo was more consistently used for that racial mixture.