Miscegenation (//) is a term given to the mixing of different racial groups through marriage, cohabitation, sexual relations, or procreation, particularly mixing that is perceived to negatively impact the purity of a particular race or culture. Anti-miscegenation is a prominent theme of racial supremacist movements, including white supremacy.
Though the notion that racial mixing is undesirable has arisen at different points in history, it gained particular prominence in Europe during the era of colonialism. The term miscegenation entered the English language in the 19th century as racial segregation began to become more formalized in the United States. It was used specifically to refer to interracial marriage and interracial sexual relations. The term came to be associated with laws banning interracial marriage and sex, known as anti-miscegenation laws.
Although the term "miscegenation" was formed from the Latin miscere "to mix" plus genus "race" or "kind", and could therefore be perceived as value-neutral, it is almost always used in a negative way, as something to be avoided, punished or outlawed. More neutral terms for mixed-race relationships, such as "interracial", "interethnic", or even "cross-cultural" are more common in contemporary usage. In Spanish America, the term mestizaje, derived from Mestizo -- the blending of European whites and Indigenous peoples of the Americas, is used for racial mixing.
In the present day, the word miscegenation is avoided by many scholars, because the term suggests that race is a concrete biological phenomenon, rather than a categorization imposed on certain relationships. The term's historical use in contexts that typically implied disapproval is also a reason why more unambiguously neutral terms such as interracial, interethnic or cross-cultural are more common in contemporary usage. The term remains in use among scholars when referring to past practices concerning multiraciality, such as anti-miscegenation laws that banned interracial marriages.
In Spanish, Portuguese, and French, the words used to describe the mixing of races are mestizaje, mestiçagem and métissage. These words, much older than the term miscegenation, are derived from the Late Latin mixticius for "mixed", which is also the root of the Spanish word mestizo. (Portuguese also uses miscigenação, derived from the same Latin root as the English word.) These non-English terms for "race-mixing" are not considered as offensive as "miscegenation", although they have historically been tied to the caste system (casta) that was established during the colonial era in Spanish-speaking Latin America.
Today, the mixes among races and ethnicities are diverse, so it is considered preferable to use the term "mixed-race" or simply "mixed" (mezcla). In Portuguese-speaking Latin America (i.e., Brazil), a milder form of caste system existed, although it also provided for legal and social discrimination among individuals belonging to different races, since slavery for black people existed until the late 19th century. Intermarriage occurred significantly from the very first settlements, with their descendants achieving high rank in government and society. To this day, there are controversies if Brazilian class system would be drawn mostly around socio-economic lines, not racial ones (in a manner similar to other former Portuguese colonies). Conversely, people classified in censuses as black, brown ("pardo") or indigenous have disadvantaged social indicators in comparison to the white population.
The concept of miscegenation is tied to concepts of racial difference. As the different connotations and etymologies of miscegenation and mestizaje suggest, definitions of race, "race mixing" and multiraciality have diverged globally as well as historically, depending on changing social circumstances and cultural perceptions. Mestizo are people of mixed white and indigenous, usually Amerindian ancestry, who do not self-identify as indigenous peoples or Native Americans. In Canada, however, the Métis, who also have partly Amerindian and partly white, often French-Canadian, ancestry, have identified as an ethnic group and are a constitutionally recognized aboriginal people.
The differences between related terms and words which encompass aspects of racial admixture show the impact of different historical and cultural factors leading to changing social interpretations of race and ethnicity. Thus the Comte de Montlosier, in exile during the French Revolution, equated class difference in 18th-century France with racial difference. Borrowing Boulainvilliers' discourse on the "Nordic race" as being the French aristocracy that invaded the plebeian "Gauls", he showed his contempt for the lowest social class, the Third Estate, calling it "this new people born of slaves ... mixture of all races and of all times".
Miscegenation comes from the Latin miscere, "to mix" and genus, "kind". The word was coined in the U.S. in 1863, and the etymology of the word is tied up with political conflicts during the American Civil War over the abolition of slavery and over the racial segregation of African-Americans. The reference to genus was made to emphasize the supposedly distinct biological differences between whites and non-whites, though all humans belong to the same genus, Homo, and the same species, Homo sapiens.
The word was coined in an anonymous propaganda pamphlet published in New York City in December 1863, during the American Civil War. The pamphlet was entitled Miscegenation: The Theory of the Blending of the Races, Applied to the American White Man and Negro. It purported to advocate the intermarriage of whites and blacks until they were indistinguishably mixed, as a desirable goal, and further asserted that this was the goal of the Republican Party. The pamphlet was a hoax, concocted by Democrats, to discredit the Republicans by imputing to them what were then radical views that offended against the attitudes of the vast majority of whites, including those who opposed slavery. There was already much opposition to the war effort.
The pamphlet and variations on it were reprinted widely in both the north and south by Democrats and Confederates. Only in November 1864 was the pamphlet exposed as a hoax. The hoax pamphlet was written by David Goodman Croly, managing editor of the New York World, a Democratic Party paper, and George Wakeman, a World reporter.
By then, the word miscegenation had entered the common language of the day as a popular buzzword in political and social discourse. The issue of miscegenation, raised by the opponents of Abraham Lincoln, featured prominently in the election campaign of 1864.
In the United States, miscegenation has referred primarily to the intermarriage between whites and non-whites, especially blacks.
Before the publication of Miscegenation, the word amalgamation, borrowed from metallurgy, had been in use as a general term for ethnic and racial intermixing. A contemporary usage of this metaphor was that of Ralph Waldo Emerson's private vision in 1845 of America as an ethnic and racial smelting-pot, a variation on the concept of the melting pot. Opinions in the U.S on the desirability of such intermixing, including that between white Protestants and Irish Catholic immigrants, were divided. The term miscegenation was coined to refer specifically to the intermarriage of blacks and whites, with the intent of galvanising opposition to the war.
Laws banning miscegenationEdit
Laws banning "race-mixing" were enforced in certain U.S. states from 1691[unreliable source] until 1967 (though still on the books in some states until 2000), in Nazi Germany (the Nuremberg Laws) from 1935 until 1945, and in South Africa during the Apartheid era (1949–1985). All these laws primarily banned marriage between persons of different racially or ethnically defined groups, which was termed "amalgamation" or "miscegenation" in the U.S. The laws in Nazi Germany and laws in many U.S. states, as well as laws in South Africa, also banned sexual relations between such individuals.
In the United States, various state laws prohibited marriages between whites and blacks, and in many states they also prohibited marriages between whites and Native Americans or Asians. In the U.S., such laws were known as anti-miscegenation laws. From 1913 until 1948, 30 out of the then 48 states enforced such laws. Although an "Anti-Miscegenation Amendment" to the United States Constitution was proposed in 1871, in 1912–1913, and in 1928, no nationwide law against racially mixed marriages was ever enacted. In 1967, the United States Supreme Court unanimously ruled in Loving v. Virginia that anti-miscegenation laws are unconstitutional. With this ruling, these laws were no longer in effect in the remaining 16 states that still had them.
The Nazi ban on interracial sexual relations and marriages was enacted in September 1935 as part of the Nuremberg Laws, the Gesetz zum Schutze des deutschen Blutes und der deutschen Ehre (The Law for the Protection of German Blood and German Honour). The Nuremberg Laws classified Jews as a race, and forbade extramarital sexual relations and marriage between persons classified as "Aryan" and "non-Aryan". Violation of this was condemned as Rassenschande (lit. "race-disgrace") and could be punished by imprisonment (usually followed by deportation to a concentration camp) and even by death.
The Prohibition of Mixed Marriages Act in South Africa, enacted in 1949, banned intermarriage between different racial groups, including between whites and non-whites. The Immorality Act, enacted in 1950, also made it a criminal offense for a white person to have any sexual relations with a person of a different race. Both laws were repealed in 1985.
History of ethnoracial admixture and attitudes towards miscegenationEdit
Africa has a long history of interracial mixing with male Arab and European explorers, traders and soldiers having sexual relations with black African women as well as taking them as wives. Arabs played a big role in the African slave trade and unlike the trans-atlantic slave trade most of the black African slaves in the Arab slave trade were women. Most of them were used as sexual slaves by the Arab men and some were even taken as wives.
Sir Richard Francis Burton writes, during his expedition to Africa, about relationships between black women and white men: "The women are well disposed toward strangers of fair complexion, apparently with the permission of their husbands." There are several mulatto populations throughout Africa mostly the results of interracial relationships between Arab and European men and black women. In South Africa there are big mulatto communities like the Coloureds and Griqua formed by White colonists taking native African wives. In Namibia there is a community called the Rehoboth Basters formed by the interracial marriage of Dutch/German men and black African women.
In the former Portuguese Africa (now known as Angola, Mozambique and Cape Verde) racial mixing between white Portuguese and black Africans was fairly common, especially in Cape Verde where the majority of the population is of mixed descent.
There have been some recorded cases of Chinese merchants and labourers taking African wives throughout Africa as many Chinese workers were employed to build railways and other infrastructural projects in Africa. These labour groups were made up completely of men with very few Chinese women coming to Africa.
In West Africa, especially Nigeria there are many cases of Lebanese men taking African women. Many of their offspring have gained prominent positions in Africa. Flight Lieutenant Jerry John Rawlings, who has a Scottish father and a black Ghanaian mother became the president of Ghana. Jean Ping, the son of a Chinese trader and a black Gabonese mother, became the deputy prime minister as well as the foreign minister of Gabon and was the Chairperson of the Commission of the African Union from 2009 to 2012. The president of Botswana, Ian Khama, is the son of Botswana's first president, Seretse Khama, and a white (British) woman, Ruth Williams Khama. Nicolas Grunitzky, who was the son of a white German father and a Togolese mother, became the second president of Togo after a coup.
Indian men, who have long been traders in East Africa, sometimes married among local African women. The British Empire brought many Indian workers into East Africa to build the Uganda Railway. Indians eventually populated South Africa, Kenya, Uganda, Tanzania, Malawi, Rwanda, Zambia, Zimbabwe and Zaire in small numbers. These interracial unions were mostly unilateral marriages between Indian men and East African women.
In the late 19th to early 20th century, Chinese men in Mauritius married Indian women due to a lack of Chinese women and the higher numbers of Indian women on the island. Initially, the prospect of relations with Indian women was unappealing to the male Chinese migrants. However, due to the lack of Chinese females entering the country, the Chinese men eventually established sexual unions with Indian women. A similar situation happened in Guyana, where the idea of sexual relations with Indian women was initially unappealing to the Chinese migrants. Eventually their attitudes changed as well and Chinese men established sexual relationships with Indian women. The 1921 census in Mauritius counted that Indian women there had a total of 148 children fathered by Chinese men. These Chinese were mostly traders.
The majority of the population of Réunion is defined as mixed race. In the last 350 years, various ethnic groups (Africans, Chinese, English, French, Gujarati Indians, Tamil Indians) have arrived and settled on the island. There have been mixed race people on the island since its first permanent inhabitation in 1665.
There was frequent intermixing between the Austronesian and Bantu-speaking populations of Madagascar. A large number of the Malagasy today are the result of admixture between Austronesians and Africans. This is most evident in the Mikea, who are also the last known Malagasy population to still practice a hunter-gatherer lifestyle. Additional information is that most of the African admixture is patrilineal while most of the Austronesian admixture is matrilineal. This means that the majority of the intermixing were between black African males and Austronesian females. In the study of "The Dual Origin of the Malagasy in Island Southeast Asia and East Africa: Evidence from Maternal and Paternal Lineages" shows the Bantu maternal origin to be 38% and Paternal 51% while the Southeast Asian paternal to be 34% and maternal 62%. In the study of Malagasy, autosomal DNA shows the highlanders ethnic group like Merina are almost an even mixture of Southeast Asian and Bantu origin, while the coastal ethnic group have much higher Bantu mixture in their autosomal DNA suggesting they are mixture of new Bantu migrants and the already established highlander ethnic group. Maximum-likelihood estimates favour a scenario in which Madagascar was settled approximately 1200 years ago by a very small group of women of approximately 30. The Malagasy people existed through intermarriages between the small founding population.
Intermarriage between Chinese men and native Malagasy women was not uncommon. Several thousand Cantonese men intermarried and cohabited with Malagasy women. 98% of the Chinese traced their origin from Guangdong — more specifically, the Cantonese district of Shunde. For example, the 1954 census found 1,111 "irregular" Chinese-Malagasy unions and 125 legitimate, i.e., legally married. Children were registered by their mothers under a Malagasy name.[clarification needed] Intermarriage between French men and Native Malagasy women was not uncommon either.
Canada had no laws against mixed marriage, but there were sometimes strong social pressures against it. The Canadian Ku Klux Klan burned crosses at a gathering in Moose Jaw, Saskatchewan, to discourage mixed marriages, and in 1930 were enlisted in Oakville, Ontario, to intimidate Isabella Jones and Ira Junius Johnson out of marrying. Velma Demerson was imprisoned in 1939 for carrying the child of a Chinese father; she was deemed "incorrigible" under the Female Refuges Act, and was physically experimented on in prison to discover the causes of her behaviour.
Historically, "race mixing" between black and white people was taboo in the United States. So-called anti-miscegenation laws, barring blacks and whites from marrying or having sex, were established in colonial America as early as 1691.[unreliable source] The 1691 Virginia law was amended in 1705 to remove "Indian–white" from the prohibition. Thomas Jefferson's policy proposal for dealing with Native Americans was "to let our settlements and theirs meet and blend together, to intermix, and become one people".
The historical taboo among American whites surrounding white–black relationships can be seen as a historical consequence of the oppression and racial segregation of African-Americans. In many U.S. states, interracial marriage was already illegal when the term miscegenation was coined in 1863. The first laws banning interracial marriage were introduced in the late 17th century in the slave-holding colonies of Virginia (1691) and Maryland (1692). Later these laws also spread to colonies and states where slavery did not exist.
It has also been argued[by whom?] that the first laws banning interracial marriage were a response by the planter elite to the problems they were facing due to the socio-economic dynamics of the plantation system in the Southern colonies. The bans in Virginia and Maryland were established at a time when slavery was not yet fully institutionalized. At the time, most forced laborers on the plantations were predominately white indentured servants. Some historians have suggested that the at-the-time unprecedented laws banning interracial marriage were originally invented by planters as a divide and rule tactic after the uprising of servants in Bacon's Rebellion. According to this theory, the ban on interracial marriage was issued to split up the racially mixed, increasingly mixed-race labour force into whites, who were given their freedom, and blacks, who were later treated as slaves rather than as indentured servants. By forbidding interracial marriage, it became possible to keep these two new groups separated and prevent a new rebellion.[unreliable source]
In 1918, there was considerable controversy in Arizona when an Asian-Indian farmer B. K. Singh married the sixteen-year-old daughter of one of his white tenants. During and after slavery, most American whites regarded interracial marriage between whites and blacks as taboo. However, during slavery many white American men and women did conceive children with black partners. These children automatically became slaves if the mother was a slave or were born free if the mother was free, as slavery was matrilineal. Some children were freed by their slave-holding fathers or bought to be emancipated if the father was not the owner. Many children of these unions formed enclaves under names such as Colored and Gens de couleur, etc. Most mixed-raced descendants merged into the African-American ethnic group during the Jim Crow era.
Initially, Filipino Americans were considered "white" and were not barred from interracial marriage, with documented instances of interracial marriage of Filipino men and White women in Louisiana and Washington, D.C. However, by the late 19th century and early 20th century in California, Filipinos were barred from marrying white women through a series of court cases which redefined their racial interpretation under the law. During World War II, Filipino servicemen in California had to travel with their White fiancees to New Mexico, to be able to marry.
Genetic research suggests that a considerable minority of white Americans (estimated at 1/3 of the population by some geneticists such as Mark Shriver) has some distant African ancestry, and that the majority of black Americans have some European ancestry. After the Civil War and the abolition of slavery in 1865, the marriage of white and black Americans continued to be taboo, particularly in the former slave states.
The Motion Picture Production Code of 1930, also known as Hays Code, explicitly stated that the depiction of "miscegenation ... is forbidden". One important strategy intended to discourage the marriage of white Americans and Americans of partly African descent was the promulgation of the one-drop theory, which held that any person with any known African ancestry, however remote, must be regarded as "black". This definition of blackness was encoded in the anti-miscegenation laws of various U.S. states, such as Virginia's Racial Integrity Act of 1924. The plaintiffs in Loving v. Virginia, Mildred Jeter and Richard Loving became the historically most prominent interracial couple in the US through their legal struggle against this act.
Throughout American history, there has been frequent mixing between Native Americans and black Africans. When Native Americans invaded the European colony of Jamestown, Virginia in 1622, they killed the Europeans but took the African slaves as captives, gradually integrating them. Interracial relationships occurred between African Americans and members of other tribes along coastal states. During the transitional period of Africans becoming the primary race enslaved, Native Americans were sometimes enslaved with them. Africans and Native Americans worked together, some even intermarried and had mixed children. The relationship between Africans and Native-Americans was seen as a threat to Europeans and European-Americans, who actively tried to divide Native-Americans and Africans and put them against each other.
During the 18th Century, some Native American women turned to freed or runaway African men due to a major decline in the male population in Native American villages. At the same time, the early slave population in America was disproportionately male. Records show that some Native American women bought African men as slaves. Unknown to European sellers, the women freed and married the men into their tribe. Some African men chose Native American women as their partners because their children would be free, as the child's status followed that of the mother. The men could marry into some of the matrilineal tribes and be accepted, as their children were still considered to belong to the mother's people. As European expansion increased in the Southeast, African and Native American marriages became more numerous.
From the mid 19th to 20th centuries, many black people and ethnic Mexicans intermarried with each other in the Lower Rio Grande Valley in South Texas (mostly in Cameron County and Hidalgo County). In Cameron County, 38% of black people were interracially married (7/18 families) while in Hidalgo County the number was 72% (18/25 families). These two counties had the highest rates of interracial marriages involving at least one black spouse in the United States. The vast majority of these marriages involved black men marrying ethnic Mexican women or first generation Tejanas (Texas-born women of Mexican descent). Since ethnic Mexicans were considered white by Texas officials and the U.S. government, such marriages were a violation of the state's anti-miscegenation laws. Yet, there is no evidence that anyone in South Texas was prosecuted for violating this law. The rates of this interracial marriage dynamic can be traced back to when black men moved into the Lower Rio Grande Valley after the Civil War ended. They married into ethnic Mexican families and joined other black people who found sanctuary on the U.S./Mexico border.
From the mid 19th century to the 20th century, the Chinese who migrated were almost entirely of Cantonese origin. Hundreds of thousands of Chinese men in the U.S, mostly of Cantonese origin and mostly from Taishan, migrated to the United States. Anti-miscegenation laws prohibited Chinese men from marrying white women in many states. After the Emancipation Proclamation, many intermarriages in some states were not recorded and historically, Chinese American men married African American women in proportions that were higher than their total marriage numbers due to the fact that few Chinese American women lived in the United States. After the Emancipation Proclamation, many Chinese Americans migrated to the Southern United States, particularly to Arkansas, to work on plantations. For example, in 1880, the tenth US Census of Louisiana alone noted 57% of all interracial marriages were between Chinese men and black women and 43% of them were between Chinese men and white women. Between 20 and 30 percent of the Chinese who lived in Mississippi married black women before 1940. In a genetic study of 199 samples from African American males found one belong to haplogroup O2a ( or 0.5% ) It was discovered by historian Henry Louis Gates, Jr in the African American Lives documentary miniseries that NASA astronaut Mae Jemison has a significant (above 10%) genetic East Asian admixture. Gates speculated that the intermarriage/relations between migrant Chinese workers and black, or African-American slaves or ex-slaves during the 19th century might have contributed to her ethnic and genetic make-up. In the mid 1850s, 70 to 150 Chinese were living in New York City and 11 of them married Irish women. In 1906 the New York Times (6 August) reported that 300 white women (Irish American) were married to Chinese men in New York, with many more cohabiting. In 1900, based on Liang's research, of the 120,000 men in more than 20 Chinese communities in the United States, he estimated that one out of every twenty Chinese men (Cantonese) was married to a white woman. In the 1960s census showed 3500 Chinese men married to white women and 2900 Chinese women married to white men.
Before the Civil War, accusations of support for miscegenation were commonly made against Abolitionists by defenders of slavery. After the war, similar charges were made against advocates of equal rights for African Americans by white segregationists. According to these accusations, they were said to be secretly plotting the destruction of the white race through the promotion of miscegenation. In the 1950s, segregationists alleged that a Communist plot to promote miscegenation in order to hasten the takeover of the United States was being funded by the Soviet Union. In 1957, segregationists cited the anti-semitic hoax A Racial Program for the Twentieth Century as evidence for these claims.
Asians were specifically included in the anti-miscegenation laws of some states. California continued to ban Asian/white marriages until the Perez v. Sharp decision in 1948.
In the United States, segregationists, including modern-day Christian Identity groups, have claimed that several passages in the Bible, such as the stories of Phinehas and the so-called "curse of Ham", should be understood as referring to miscegenation and they also believe that certain verses expressly forbid it. Most theologians believe that these verses and references forbid interreligious marriages, rather than interracial marriages.
Interracial marriage has become increasingly accepted in the United States as a consequence of the Civil rights movement. Approval of mixed marriages in national opinion polls has risen from 4% in 1958, 20% in 1968 (at the time of the SCOTUS decision), 36% in 1978, to 48% in 1991, 65% in 2002, 77% in 2007, and 86% in 2011. The most notable American of mixed race is the former President of the United States, Barack Obama, who is the product of a mixed marriage between a black father and a white mother. Nevertheless, as late as 2009, a Louisiana justice of the peace refused to issue a marriage license to an interracial couple, justifying the decision on grounds of concern for any future children which the couple might have.
The majority of Hawaiian Chinese were Cantonese-speaking migrants from Guangdong but a minority of them were Hakka. If all people with Chinese ancestry in Hawaii (including the Chinese-Hawaiians) are included, they form about 1/3 of Hawaii's entire population. Many thousands of them married Hawaiian women as well as Hawaiian/European women and women of European origin. A large percentage of Chinese men married Hawaiian and Hawaiian/European women. The 12,592 Asiatic-Hawaiians who were enumerated in the 1930 census were the result of intermarriages between Chinese men and Hawaiian and part Hawaiian/European women. Most Asiatic-Hawaiian men also married Hawaiian and European women, and vice versa. On the census some Chinese with little native blood were classified as Chinese, rather than Asiatic-Hawaiians due to the dilution of their native blood. Intermarriage started to decline in the 1920s. Portuguese and other women of European ancestry often married Chinese men. These unions between Chinese men and Portuguese women resulted in children of mixed Chinese Portuguese parentage, called Chinese-Portuguese. For two years ending 30 June 1933, 38 of these children were born; they were classified as pure Chinese because their fathers were Chinese. A large amount of mingling took place between Chinese and Portuguese, Chinese men married Portuguese, Spanish, Hawaiian, Caucasian-Hawaiian, etc. Only one Chinese man was recorded marrying an American woman. Chinese men in Hawaii also married Puerto Rican, Portuguese, Japanese, Greek, and half-white women.
Latin America and the CaribbeanEdit
About 300,000 Cantonese coolies and migrants (almost all males) migrated during 1849–1874 to Latin America; many of them intermarried and cohabited with the Black, Mestizo, and European population of Cuba, Peru, Guyana, and Trinidad.
In addition, Latin American societies also witnessed growth in both Church-sanctioned and common law marriages between Africans and the non colored.
In Buenos Aires in 1810, only 2.2 percent of African men and 2.5 percent of African women were married to the non colored (white). In 1827, the figures increased to 3.0 percent for men and 6.0 percent for women. Racial mixing increased even further as more African men began enlisting in the army. Between 1810 and 1820 only 19.9% of African men were enlisted in the army. Between 1850 and 1860, this number increased to 51.1%. This led to a sexual imbalance between African men and women in Argentina. Unions between African women and non-colored men became more common in the wake of massive Italian immigration to the country. This led one African male editorial commentator to quip that, given to the sexual imbalance in the community, black women who "could not get bread would have to settle for pasta".
During the colonial period, many black people often intermarried with the native population (mostly Aymara). The result of these relationships was the blending between the two cultures (Aymara and Afro-Bolivian).
After Bolivia's Agrarian Reform of 1953, black people (like indigenous people) migrated from their agricultural villages to the cities of La Paz, Cochabamba, and Santa Cruz in search of better educational and employment opportunities. Related to this, black individuals began intermarrying with people of a lighter skin coloring such as blancos (whites) and mestizos. This was done as a means of better integration for themselves, and especially their children, into Bolivian society.
This section may require cleanup to meet Wikipedia's quality standards. The specific problem is: style/tone, some of the sources look to be possibly unreliable (May 2019) (Learn how and when to remove this template message)
Brazil is the most populated country in Latin America. It is also one of the most racially diverse. According to the Brazilian Institute of Geography and Statistics, Brazil's racial composition is 48% white (92 million) 44% pardo (83 million) 7% black (13 million) 0.50% yellow (1.1 million). The focus on skin color rather than racial origin is controversial. Due to its racial configuration, Brazil is often compared to the US in terms of its race relations, however, the presence of such a strong mixed population in Brazil is cited as being one of its main differences from the US. The most recent censure in Brazil demonstrates that a considerable part of the population is non-white. The pardo category denotes a mixed or multiracial composition. However, it could be further broken down into terms based on the main racial influences on an individuals phenotype.
Brazil's systematic collection of data on race is considered to be one of the most extensive in the region. However, the Brazilian Institute of Geography and Statistics (IBGE) has been continuously criticized for its method of measuring racial demographics. An important distinction is that Brazil collects data based on color, not race. Thus the 'pardo' category doesn't actually pertain to a specific phenotype, only to the color of the individual. This means that a 'pardo' person can range from somebody with white and Asian ancestry to someone with African and Portuguese ancestry. There is an obvious difference between these two phenotypes that are not represented by the umbrella term of 'pardo'. There have been many studies focusing on the significance the IBGE's focus on color rather than race. Ellis Monk has published research illustrating the implications of this racial framework on Brazilian society from a sociological perspective. In a discussion of how the government's implementation of a dichotomous white - non-white (mixed races, along with black and asian) He states: "The Brazilian government, beginning in the 1990s, even led campaigns urging Brazilians to view themselves as racially dichotomous, as black or white on the basis of African ancestry, regardless of the color of their skin". This development has continued as it had gained support from African Brazilians and Black consciousness movements who wished to set itself apart as a distinct race with a black skin color, similar to the racial framework used in the U.S 
The early stages of the Portuguese colonies in Brazilian territory fostered a mixture between Portuguese colonizers, indigenous tribes, and African slaves. This composition was common in most colonies in Latin America. In this sense, several sociologists have compared the Brazilian colonial experience to that of Mexico. Since the publishing of Gilberto Freyre's seminal work Casa-Grande & Senzala, sociologists have looked at Brazil as having a unique colonial history where interracial relations were accepted without religious or class prejudices. Freyre says:
"The sentiment of nationality in the Brazilian has been deeply affected by the fact that the feudal system did not here permit of a State that was wholly dominant or a Church that was omnipotent, as well as by the circumstance of miscegenation as practiced under the wing of that system and at the same time practiced against it, thus rendering less easy the absolute identification of the ruling class with the pure or quasi-pure European stock of the principal conquerors, the Portuguese. The result is a national sentiment tempered by a sympathy for the foreigner that is so broad as to become, practically, universalism. It would, indeed, be impossible to conceive of a people marching onward toward social democracy that in place of being universal in its tendencies should be narrowly exclusive or ethnocentric. "
For Freyre, lack of sexual prejudices incentivized racial mixing that produces the wide genetic variety we see today. Portuguese men married and had children with indigenous and African women. The societal consequences of this is that a marked diversification of skin colors occur, blurring the racial ancestry of those considered to have 'mixed race. The increase of influence of one race over another in producing a Brazilian phenotype happened in stages. For example, immigration policy loosened in the late 1940's resulting in the influx of multiple European communities that are now considered to have 'whitened' Brazilian communities in the north and northeast. 
British West IndiesEdit
Miscegenation has never been illegal in the British West Indies, and the populations of Guyana, Belize, Jamaica, and Trinidad are today among the world's most diverse.
The Chinese in Costa Rica originated from Cantonese male migrants. Pure Chinese make up only 1% of the Costa Rican population but, according to Jacqueline M. Newman, as much as ten percent of the people in Costa Rica are Chinese, if counting the people who are Chinese, married to a Chinese, or of mixed Chinese descent. Most Chinese immigrants since then have been Cantonese, but in the last decades of the 20th century, a number of immigrants have also come from Taiwan. Many men came alone to work, married Costa Rican women, and speak Cantonese. However, the majority of the descendants of the first Chinese immigrants no longer speak Cantonese and think of themselves as full Costa Ricans. They married Tican women (who are a blend of European, Castizo, Mestizo, Indian, Black). A Tican is also a white person with small amount of non-white blood, like Castizo. The 1989 census shows about 98% of Costa Ricans were either White, Castizo, Mestizos, with 80% being White or Castizo. Up to the 1940s men made up the vast majority of the Costa Rican Chinese community. Males made up the majority of the original Chinese community in Mexico and they married Mexican women.
Many Africans in Costa Rica also intermarried with other races. In late colonial Cartago, 33% of 182 married African males and 7% of married African females were married to a spouse of another race. The figures were even more striking in San Jose' where 55% of the 134 married African males and 35% of the 65 married African females were married to another race (mostly mestizos). In Cartago itself, two African males were enumerated with Spanish wives and three with Indian wives, while nine African females were married to Indian males. Spaniards rarely cohabited with mulatto women except in the cattle range region bordering Nicaragua to the north. There as well, two Spanish women were living with African males.
120,000 Cantonese coolies (all males) entered Cuba under contract for 80 years. Most did not marry, but Hung Hui (1975:80) states there was a frequency of sexual activity between black women and Cantonese coolies. According to Osberg, (1965:69) the Chinese often bought slave women and freed them, expressly for marriage. In the nineteenth and twentieth centuries, Chinese men (Cantonese) engaged in sexual activity with white and black Cuban women, and from such relations many children were born. (For a British Caribbean model of Chinese cultural retention through procreation with black women, see Patterson, 322-31). In the 1920s an additional 30000 Cantonese and small groups of Japanese arrived; both immigrations were exclusively male, and there was rapid mingling with white, black, and mulato populations. In the CIA World Factbook: Cuba (15 May 2008) the authors estimated 114,240 people with Chinese-Cuban ancestry and only 300 pure Chinese. In the study of genetic origin, admixture, and asymmetry in maternal and paternal human lineages in Cuba, 35 Y-chromosome SNPs were typed in the 132 male individuals of the Cuban sample. The study did not include any people with some Chinese ancestry. All the samples were white and black Cubans. 2 out of 132 male samples belong to East Asian Haplogroup O2 which is found in significant frequencies among Cantonese people.
In El Salvador, there was frequent intermarriage between black male slaves and Amerindian women. Many of these slaves intermarried with Amerindian women in hopes of gaining freedom (if not for themselves, then their offspring). Many mixed African and Amerindian children resulted from these unions. The Spanish tried to prevent such Afro-Amerindian unions, but the mixing of the two groups could not be prevented. Slaves continued to pursue natives with the prospect of freedom. According to Richard Price's book Maroon Societies (1979), it is documented that during the colonial period that Amerindian women would rather marry black men than Amerindian men, and that black men would rather marry Amerindian women than black women so that their children will be born free. Price quoted this from a history by H.H. Bancroft published in 1877 referring to colonial Mexico. El Salvador's African population lived under similar circumstances, and the mixing between black men and native women was common during colonial times.
There were many instances when black and mulatto men would intermarry with Mayan and other native women in Guatemala. These unions were more common in some regions than others. In Escuintla (called Escuintepeque at the time), the Pipil-speaking natives who lived at higher elevations tended to live away from the lowland coastal hot lands where black and mulatto men were concentrated. Yet, as black men grew in number during this period (1671–1701), a tendency developed for them to marry native women. In Zapotitlán (also known as Suchitepéquez), Spaniards were proportionately more significant than in Escuintla. Thus the smaller African population had less opportunity for endogamy and was disappearing by the early 18th Century as blacks married Mayans and mulattoes married mestizos and lower-ranking Spaniards. Finally in Guazacapán, a Pipil district that was 10% non native, church marriages between Mayas or Pipils and free mulattoes were rare. But black men frequently married Mayan women in informal unions, which resulted in a significant population of mestizaje here and throughout the coastal region. In the Valle de las Vacas, black male slaves also intermarried with Mayan women.
Jamaica and HaitiEdit
In Haiti, there is a sizable percentage within the minority who are of Asian descent. Haiti is also home to Marabou peoples, a half East Indian and half African people who descent from East Indian immigrants who arrived from other Caribbean nations, such Martinique and Guadeloupe and African slave descendants. Most present-day descendants of the original Marabou are products of hypodescent and, subsequently, mostly of African in ancestry.
The country also has a sizable Japanese and Chinese Haitian population. One of the country's most notable Afro-Asians is the late painter Edouard Wah who was born to a Chinese immigrant father and Afro-Haitian mother.
North American and European women (most of them over the age of 40) visit Jamaica and Haiti every year for sex with young men (mostly in their 20s). They are called "milk bottles". While HIV/AIDS infection rates in the Caribbean are much higher than in Canada or the U.S., female sex tourists often ignore the risk and fail to use condoms.
When black and Indian women had children with Chinese men the children were called chaina raial in Jamaican English. The Chinese community in Jamaica was able to consolidate because an openness to marrying Indian women was present in the Chinese since Chinese women were in short supply. Women sharing was less common among Indians in Jamaica according to Verene A. Shepherd. The small number of Indian women were fought over between Indian men and led to a rise in the amount of wife murders by Indian men. Indian women made up 11 percent of the annual amount of Indian indentured migrants from 1845–1847 in Jamaica. Thousands of Chinese men and Indian men married local Jamaican women. The study "Y-chromosomal diversity in Haiti and Jamaica: Contrasting levels of sex-biased gene flow" shows the paternal Chinese haplogroup O-M175 at a frequency of 3.8% in local Jamaicans ( non-Chinese Jamaicans) including the Indian H-M69 (0.6%) and L-M20 (0.6%) in local Jamaicans. Among the country's most notable Afro-Asians are reggae singers Sean Paul, Tami Chynn and Diana King.
In Mexico, the concept of mestizaje (or the cultural and racial amalgamation) is an integral part of the country's identity. While frequently seen as a mixture of the indigenous and Spanish, Mexico has had a notable admixture of indigenous and black Africans since the Colonial era. The Catholic Church never opposed interracial marriages, although individuals had to declare their racial classification in the parish marital register.
About 100,000 Chinese coolies (almost all males) during 1849–1874 migrated to Peru and intermarried with Peruvian women of Mestizo, European, Ameridian, European/Mestizo, African and mulatto origin. Thus, many Peruvian Chinese today are of mixed Chinese, Spanish, African, or Ameridian ancestry. One estimate for Chinese-Peruvian mixture is about 1.3–1.6 million. Asian Peruvians are estimated to be 3% of the population, but one source places the number of citizens with some Chinese ancestry at 4.2 million, which equates to 15% of the country's total population. In Peru non-Chinese women married the mostly male Chinese coolies.
Among the Chinese migrants who went to Peru and Cuba there were almost no women. Some Peruvian women married Chinese male migrants. African women rarely formed relationships Chinese men during their labor as coolies. Chinese men had contact with Peruvian women in cities, there they formed relationships had mixed-race babies. These women came from Andean and coastal areas and did not originally come from the cities, in the haciendas on the coast in rural areas, native young women of indígenas (native) and serranas (mountain) origin from the Andes mountains would come to work, these Andean native women were favored as marital partners by Chinese men over Africans. Matchmakers arranged marriages of Chinese men to indígenas and serranas young women. There was a racist reaction by some Peruvians to the marriages of Peruvian women and Chinese men. When native Peruvian women (cholas and natives, Indias, indígenas) and Chinese men had mixed children, the children were called injertos. When these injertos became a components of Peruvian society, Chinese men then sought out girls of injertas origins as marriage partners. Children born to black mothers were not called injertos. Lower class Peruvians established sexual unions or marriages with the Chinese men and some black and Indian women "bred" with the Chinese according to Alfredo Sachettí, who claimed the mixing was causing the Chinese to suffer from "progressive degeneration", in Casa Grande highland Indian women and Chinese men participated in communal "mass marriages" with each other, arranged when highland women were brought by a Chinese matchmaker after receiving a down payment.
In Peru and Cuba some Indian (Native American), mulatto, black, and white women married or had secual relations with Chinese men, with marriages of mulatto, black, and white woman being reported by the Cuba Commission Report and in Peru it was reported by the New York Times that Peruvian black and Indian (Native) women married Chinese men to their own advantage and to the disadvantage of the men since they dominated and "subjugated" the Chinese men despite the fact that the labor contract was annulled by the marriage, reversing the roles in marriage with the Peruvian woman holding marital power, ruling the family and making the Chinese men slavish, docile, "servile", "submissive" and "feminine" and commanding them around, reporting that "Now and then ... he [the Chinese man] becomes enamored of the charms of some sombre-hued chola (Native Indian and mestiza woman) or samba (mixed black woman), and is converted and joins the Church, so that may enter the bonds of wedlock with the dusky señorita." Chinese men were sought out as husbands and considered a "catch" by the "dusky damsels" (Peruvian women) because they were viewed as a "model husband, hard-working, affectionate, faithful and obedient" and "handy to have in the house", the Peruvian women became the "better half" instead of the "weaker vessel" and would command their Chinese husbands "around in fine style" instead of treating them equally, while the labor contract of the Chinese coolie would be nullified by the marriage, the Peruvian wife viewed the nullification merely as the previous "master" handing over authority over the Chinese man to her as she became his "mistress", keeping him in "servitude" to her, speedily ending any complaints and suppositions by the Chinese men that they would have any power in the marriage.
Inter-ethnic marriage in Southeast Asia dates back to the spread of Indian culture, Hinduism and Buddhism to the region. From the 1st century onwards, mostly male traders and merchants from the Indian subcontinent frequently intermarried with the local female populations in Cambodia, Burma, Champa, Central Siam, the Malay Peninsula, and Malay Archipelago. Many Indianized kingdoms arose in Southeast Asia during the Middle Ages.
From the 9th century onwards, a large number of mostly male Arab traders from the Middle East settled down in the Malay Peninsula and Malay Archipelago, and they intermarried with the local Malay, Indonesian and female populations in the islands later called the Philippines. This contributed to the spread of Islam in Southeast Asia. From the 14th to the 17th centuries, many Chinese, Indian and Arab traders settled down within the maritime kingdoms of Southeast Asia and intermarried with the local female populations. This tradition continued among Portuguese traders who also intermarried with the local populations. In the 16th and 17th centuries, thousands of Japanese people also travelled to Southeast Asia and intermarried with the local women there.
From the tenth to twelfth century, Persian women were to be found in Guangzhou (Canton), some of them in the tenth century like Mei Zhu in the harem of the Emperor Liu Chang, and in the twelfth century large numbers of Persian women lived there, noted for wearing multiple earrings and "quarrelsome dispositions". Multiple women originating from the Persian Gulf lived in Guangzhou's foreign quarter, they were all called "Persian women" (波斯婦 Po-ssu-fu or Bosifu). Some scholars did not differentiate between Persian and Arab, and some say that the Chinese called all women coming from the Persian Gulf "Persian Women".
Some 100,000 Amerasians stayed in Vietnam after the fall of Saigon. During and after the Indonesian National Revolution (1945–1965) around 300,000 people, pre-dominantly Eurasians, left Indonesia to go to the Netherlands.
In the 19th century and early 20th century, there was a network of small numbers of Chinese and Japanese prostitutes being trafficked across Asia, in countries such as China, Japan, Korea, Singapore and British India, in what was then known as the "Yellow Slave Traffic". There was also a network of prostitutes from continental Europe being trafficked to India, Ceylon, Singapore, China and Japan at around the same time, in what was then known as the "White Slave Traffic".
During World War II, Japanese soldiers engaged in war rape during their invasions across East Asia and Southeast Asia. Some Indo Dutch women, captured in Dutch colonies in Asia, were forced into sexual slavery. More than 20,000 Indonesian women and nearly 300 Dutch women were so treated.
Sex tourism has emerged in the late 20th century as a controversial aspect of Western tourism and globalization. Sex tourism is typically undertaken internationally by tourists from wealthier countries. Author Nils Ringdal alleges that three out of four men between the ages of 20 and 50 who have visited Asia or Africa have paid for sex.
Female sex tourism also emerged in the late 20th century in Bali. Tens of thousands of single women throng the beaches of Bali in Indonesia every year. For decades, young Balinese men have taken advantage of the louche and laid-back atmosphere to find love and lucre from female tourists—Japanese, European and Australian for the most part—who by all accounts seem perfectly happy with the arrangement.
There have been various periods in the history of China where a number of Arabs, Persians and Turks from the western regions (Central Asia and West Asia) migrated to China, beginning with the arrival of Islam during the Tang dynasty in the 7th century. Due to the majority of these immigrants being male, some decided to intermarry with local Chinese females. Intermarriage was initially discouraged by the Tang dynasty. In 836 Lu Chun was appointed as governor of Canton, he was disgusted to find Chinese living with foreigners and intermarriage between Chinese and foreigners. Lu enforced separation, banning interracial marriages, and made it illegal for foreigners to own property. Lu Chun believed his principles were just and upright. The 836 law specifically banned Chinese from forming relationships with "dark peoples" or "people of colour", which was used to describe foreigners, such as "Iranians, Sogdians, Arabs, Indians, Malays, Sumatrans", among others. The Song dynasty allowed third-generation immigrants with official titles to intermarry with Chinese imperial princesses.
Iranian, Arab and Turkic women also occasionally migrated to China and mixed with Chinese. From the tenth to twelfth century, Persian women were to be found in Guangzhou (Canton), some of them in the tenth century like Mei Zhu in the harem of the Emperor Liu Chang, and in the twelfth century large numbers of Persian women lived there, noted for wearing multiple earrings and "quarrelsome dispositions". Multiple women originating from the Persian Gulf lived in Guangzhou's foreign quarter; they were all called "Persian women" (波斯婦; Po-szu-fu or Bosifu). Iranian female dancers were in demand in China during this period. During the Sui dynasty, ten young dancing girls were sent from Persia to China. During the Tang dynasty bars were often attended by Iranian or Sogdian waitresses who performed dances for clients.
During the Five Dynasties and Ten Kingdoms Period (Wudai) (907–960), there are examples of Persian women marrying Chinese emperors. Some Chinese officials from the Song Dynasty era also married women from Dashi (Arabia).
Of the Han Chinese Li family in Quanzhou, Li Nu, the son of Li Lu, visited Hormuz in Persia in 1376, married a Persian or an Arab girl, and brought her back to Quanzhou. He then converted to Islam. Li Nu was the ancestor of the Ming Dynasty reformer Li Chih.
By the 14th century, the total population of Muslims in China had grown to 4 million. After Mongol rule had been ended by the Ming dynasty in 1368, this led to a violent Chinese backlash against West and Central Asians. In order to contain the violence, the Ming administration instituted a policy where all West and Central Asian males were required to intermarry with native Chinese females, hence assimilating them into the local population. Their descendants are today known as the Hui people.
In the frontier districts of Sichuan, numerous half Chinese-Tibetans were found. Tibetan women were glad to marry Chinese traders and soldiers. Some Chinese traders married Tibetan girls. Traders and officials in ancient times were often forbidden to bring Chinese women with them to Tibet, so they tended to marry Tibetan women; the male offspring were considered Chinese and female offspring as Tibetan. Special names were used for these children of Chinese fathers and Tibetan mothers. They often assimilated into the Tibetan population. Chinese and Nepalese in Tibet married Tibetan women.
Chinese men also married Turkic Uyghur women in Xinjiang from 1880 to 1949. Sometimes poverty influenced Uyghur women to marry Chinese. These marriages were not recognized by local mullahs since Muslims women were not allowed to marry non-Muslim men under Islamic law. This did not stop the women because they enjoyed advantages, such as not being subject to certain taxes. Uyghur women married to Chinese also did not have to wear a veil and they received their husband's property upon his death. These women were forbidden from being buried in Muslim graves. The children of Chinese men and Uyghur women were considered as Uyghur. Some Chinese soldiers had Uyghur women as temporary wives, and after the man's military service was up, the wife was left behind or sold, and if it was possible, sons were taken, and daughters were sold.
After the Russian Civil War, a huge number of Russians settled in the Manchuria region of China. One Chinese scholar Zhang Jingsheng wrote essays in 1924 and 1925 in various Chinese journals praising the advantages of miscegenation between Russians and Chinese, saying that interracial sex would promote greater understandings between the two peoples, and produce children with the best advantages of both peoples. Zhang argued that Russians were taller and had greater physical strength than the Han, but the Chinese were gentler and kinder than the Russians, and so intermarriage between the two peoples would ensure children with the advantages of both. Zhang wrote that the Russians were a tough "hard" people while the Chinese had a softer physique and more compassion, and miscegenation between the two would only benefit both. Zhang mentioned since 1918 about one million Russian women who had already married Chinese men, and argued already the children born of these marriages had the strength and toughness of the Russians and the gentleness and kindness of the Chinese. Zhang wrote what he ultimately wanted was an "Asia for Asians", and believed his plans for miscegenation were the best way of achieving this. The South Korean historian Bong Inyoung wrote that Zhang's plans were based on a certain Social Darwinist thinking and a tendency to assign characteristics to various peoples in a way that might be considered objectionable today, but he was no racist as he did not see fair skin of the Russians as any reason why the Chinese should not marry them.
European travellers noted that many Han Chinese in Xinjiang married Uyghur (who were called turki) women and had children with them. A Chinese was spotted with a "young" and "good looking" Uyghur wife and another Chinese left behind his Uyghur wife and child in Khotan.
After 1950, some intermarriage between Han and Uyghur peoples continued. A Han married a Uyghur woman in 1966 and had three daughters with her, and other cases of intermarriage also continued.
Ever since the 1960s, African students were allowed by the Chinese government to study in China as friendly relations with Africans and African-related people was important to CCP's "Third World" coalition. Many African male students began to intermingle with the local Chinese women. Relationships between black men and Chinese women often led to numerous clashes between Chinese and African students in the 1980s as well as grounds for arrest and deportation of African students. The Nanjing anti-African protests of 1988 were triggered by confrontations between Chinese and Africans. New rules and regulations were made in order to stop African men from consorting with Chinese women. Two African men who were escorting Chinese women on a Christmas Eve party were stopped at the gate and along with several other factors escalated. The Nanjing protests lasted from Christmas Eve of 1988 to January 1989. Many new rules were set after the protests ended, including one where black men could only have one Chinese girlfriend at a time whose visits were limited to the lounge area.
There is a small but growing population of mixed marriages between male African (mostly Nigerian) traders and local Chinese women in the city of Guangzhou where it is estimated that in 2013 there are 400 African-Chinese families. The rise in mixed marriages has not been without controversy. The state, fearing fraud marriages, has strictly regulated matters. In order to obtain government-issued identification (which is required to attend school), the children must be registered under the Chinese mother's family name. Many African fathers, fearing that in doing so, they would relinquish their parental rights, have instead chosen to not send their children to school. There are efforts to open an African-Chinese school but it would first require government authorization.
During the Siege of Fort Zeelandia of 1661–1662 in which Chinese Ming loyalist forces commanded by Koxinga besieged and defeated the Dutch East India Company and conquered Taiwan, the Chinese took Dutch women and children prisoner. Koxinga took Hambroek's teenage daughter as a concubine, and Dutch women were sold to Chinese soldiers to become their wives. In 1684 some of these Dutch wives were still captives of the Chinese.
Some Dutch physical looks like auburn and red hair among people in regions of south Taiwan are a consequence of this episode of Dutch women becoming concubines to the Chinese commanders.
Many Tanka women conceived children with foreign men. Ernest John Eitel mentioned in 1889 how an important change had taken place among Eurasian girls, the offspring of illicit connections: instead of becoming concubines, they were commonly brought up respectably and married to Hong Kong Chinese husbands. Many Hong Kong born Eurasians were assimilated into the Hong Kong society by intermarriage with the Cantonese population. A good example of a Cantonese Eurasian is Nancy Kwan, a Hollywood sex symbol. Kwan was of Eurasian origin, born in 1939 in Hong Kong to a father who was a Cantonese architect and mother who is a model of British and Scottish descent. The martial artist Bruce Lee had a Cantonese father and a Eurasian mother.
Ernest John Eitel controversially claimed that most "half caste" people in Hong Kong were descended exclusively from Europeans having relationship with Tanka women. The theory that most of the Eurasian mixed race Hong Kong people are descended only from Tanka women and European men, and not ordinary Cantonese women, has been backed up by other researchers who pointed out that Tanka women freely consorted with foreigners due to the fact that they were not bound by the same Confucian traditions as the Cantonese, and having a relationship with a European man was advantageous for Tanka women, but Lethbridge criticized it as "a 'myth' propagated by xenophobic Cantonese to account for the establishment of the Hong Kong Eurasian community". Carl Smith's study in late 1960s on the protected women seems, to some degree, to support Ernest John Eitel's theory. Smith says that the Tankas experienced certain restrictions within the traditional Chinese social structure. Being a group marginal to the traditional Chinese society of the Puntis (Cantonese), they did not have the same social pressure in dealing with Europeans. The ordinary Cantonese women did not sleep with European men, thus the Eurasian population was formed mostly from Tanka and European admixture.
They invaded Hongkong the moment the settlement was started, living at first on boats in the harbour with their numerous families, gradually settling on shore. They have maintained ever since almost a monopoly of the supply of pilots and ships' crews, of the fish trade and the cattle trade, but unfortunately also of the trade in girls and women. Strange to say, when the settlement was first started, it was estimated that some 2,000 of these Tan-ka people had flocked to Hongkong, but at the present time they are about the same number, a tendency having set in among them to settle on shore rather than on the water and to disavow their Tan-ka extraction in order to mix on equal terms with the mass of the Chinese community. The half-caste population in Hongkong were, from the earliest days of the settlement of the Colony and down to the present day, almost exclusively the off-spring of these Tan-ka people. But, like the Tan-ka people themselves, they are happily under the influence of a process of continuous re-absorption into the mass of the Chinese residents of the Colony.
South Asians have been living in Hong Kong throughout the colonial period, before the independence in 1947 into the nations of India and Pakistan. They migrated to Hong Kong and worked as police officers as well as army officers during colonial rule. 25,000 of the Muslims in Hong Kong trace their roots back to what is now Pakistan. Around half of them belong to 'local boy' families, Muslims of mixed Chinese and South Asian ancestry, descended from early Indian/Pakistani Muslim immigrants who took local Chinese wives and brought their children up as Muslims.
The early Macanese ethnic group was formed from Portuguese men intermarrying with Malay, Japanese and Indian women. The Portuguese encouraged Chinese migration to Macao, and most Macanese in Macao were formed from intermarriages between Portuguese and Chinese. In 1810, the total population of Macao was about 4,033, of which 1,172 were white men, 1,830 were white women, 425 were male slaves, and 606 were female slaves. In 1830, the population increased to 4,480 and the breakdown was 1,202 white men, 2,149 white women, 350 male slaves and 779 female slaves. There is reason to speculate that large numbers of white women were involved in some forms of prostitution which would probably explain the abnormality in the ratio between men and women among the white population.
Rarely did Chinese women marry Portuguese; initially, mostly Goans, Ceylonese (from today's Sri Lanka), Indochinese, Malay, and Japanese women were the wives of the Portuguese men in Macau. Japanese girls would be purchased in Japan by Portuguese men. Many Chinese became Macanese simply by converting to Catholicism, and had no ancestry from Portuguese, having assimilated into the Macanese people. The majority of the early intermarriages of people from China with Portuguese were between Portuguese men and women of Tanka origin, who were considered the lowest class of people in China and had relations with Portuguese settlers and sailors, or low class Chinese women. Western men were refused by high class Chinese women, who did not marry foreigners. In fact, in those days, the matrimonial context of production was usually constituted by Chinese women of low socio-economic status who were married to or concubines of Portuguese or Macanese men. Very rarely did Chinese women of higher status agree to marry a Westerner. As Deolinda argues in one of her short stories, "even should they have wanted to do so out of romantic infatuation, they would not be allowed to. Macanese men and women also married with the Portuguese and Chinese; as a result some Macanese became indistinguishable from the Chinese or Portuguese population. Because the majority of the Chinese population who migrated to Macao was Cantonese, Macao became a Cantonese speaking society, and other ethnic groups became fluent in Cantonese. Most Macanese had paternal Portuguese heritage until 1974." It was in the 1980s that Macanese and Portuguese women began to marry men who defined themselves ethnically as Chinese, which resulted in many Macanese with Cantonese paternal ancestry.
After the handover of Macao to China in 1999 many Macanese migrated to other countries. Of the Portuguese and Macanese women who stayed in Macao, many married local Cantonese men, and so many Macanese also now have Cantonese paternal heritage. There are between 25,000–46,000 Macanese, but only 5,000–8,000 live in Macao, while most live in Latin America, the U.S., Portugal. Unlike the Macanese of Macao who are strictly of Chinese and Portuguese heritage, many Macanese living abroad have intermarried with the local population of the U.S. and Latin America and have only partial Macanese heritage.
Genetic analysis of the Hazara people indicate partial Mongolian ancestry. Invading Mongols and Turco-Mongols mixed with the local Iranian population, forming a distinct group. Mongols settled in what is now Afghanistan and mixed with native populations who spoke Persian. A second wave of mostly Chagatai Mongols came from Central Asia and were followed by other Mongolic groups, associated with the Ilkhanate and the Timurids, all of whom settled in Hazarajat and mixed with the local, mostly Persian-speaking population, forming a distinct group.
The analysis also detected Sub-Saharan African lineages in both the paternal and maternal ancestry of Hazara. Among the Hazaras there are 7.5% of African mtDNA haplogroup L with 5.1% of African Y-DNA B. The origin and date of when these admixture occurred are unknown but was believed to have been during the slave trades in Afghanistan.
The Indian subcontinent has a long history of inter-ethnic marriage dating back to ancient history. Various groups of people have been intermarrying for millennia in the Indian subcontinent, including speakers of the Dravidian, Indo-Aryan, Austroasiatic and Tibeto-Burman languages.
The origins and affinities of the approximately 1 billion people living on the subcontinent of India have long been contested. This is owing, in part, to the many different waves of immigrants that have influenced the genetic structure of India. In the most recent of these waves, Indo-European-speaking nomadic groups from the Near East, Anatolia and the Caucasus migrated to India. According to 19th-century British historians, it was these "Aryans" who established the caste system, an elitist form of social organization that separated the "light-skinned" Indo-Aryan conquerors from the "conquered dark-skinned" indigenous Dravidian population through enforcement of "racial endogamy". Much of this was simply conjecture, fueled by British imperialism; British policies of divide and rule as well as enumeration of the population into rigid categories during the tenure of British rule in India contributed towards the hardening of these segregated caste identities. Since the independence of India from British rule, the concept of a historical "Aryan Invasion and subjugation of the dark skinned Dravidians in India" has become a staple polemic in South Asian geopolitics, including the propaganda of Indophobia in Pakistan. There is no decisive theory as to the origins of the caste system in India, and globally renowned historians and archaeologists like Jim Shaffer, J. P. Mallory, Edwin Bryant, and others, have disputed the claim of "Aryan Invasion".
Some researchers claim that genetic similarities to Europeans were more common in members of the higher ranks. Their findings, published in Genome Research, supported the idea that members of higher castes are more closely related to Europeans than are the lower castes. According to the research, invading European populations were predominantly male who intermarried with local females and formed the upper castes, i.e., the local females had upward mobility in caste which was denied to local males. However, other researchers have criticized and contradicted this claim. A study by Joanna L. Mountain et al. of Stanford University concluded that there was "no clear separation into three genetically distinct groups along caste lines", although "an inferred tree revealed some clustering according to caste affiliation". A 2006 study by Ismail Thanseem et al. of Centre for Cellular and Molecular Biology (India) concluded that the "lower caste groups might have originated with the hierarchical divisions that arose within the tribal groups with the spread of Neolithic agriculturalists, much earlier than the arrival of Aryan speakers", and "the Indo-Europeans established themselves as upper castes among this already developed caste-like class structure within the tribes." A 2006 genetic study by the National Institute of Biologicals in India, testing a sample of men from 32 tribal and 45 caste groups, concluded that the Indians have acquired very few genes from Indo-European speakers. More recent studies have also debunked the claims that so-called "Aryans" and "Dravidians" have a "racial divide". A study conducted by the Centre for Cellular and Molecular Biology in 2009 (in collaboration with Harvard Medical School, Harvard School of Public Health and the Broad Institute of Harvard and MIT) analyzed half a million genetic markers across the genomes of 132 individuals from 25 ethnic groups from 13 states in India across multiple caste groups. The study establishes, based on the impossibility of identifying any genetic indicators across caste lines, that castes in South Asia grew out of traditional tribal organizations during the formation of Indian society, and were not the product of any Aryan invasion and subjugation of Dravidian people.
In Goa, a Portuguese colony in India, during the late 16th century and 17th century, there was a community of over thousand Japanese slaves and traders, who were either Japanese Christians fleeing persecution in Japan, or young Japanese women and girls brought or captured as sexual slaves by Portuguese traders and their South Asian lascar crew members from Japan. In both cases, they often intermarried with the local population in Goa. Some Portuguese also intermarried with local Goans prior to Goa's annexation by India, as well as with Goan emigres that settled in Portugal.
The 600,000-strong Anglo-Indian community was formed by British and Indian relationships. Such relationships have had an influence on the arts. Lakmé, an opera by the Frenchman Léo Delibes, deals with the romantic relationship between the British officer Gérald and the daughter of a Hindu high priest Lakmé (Laxmi in Sanskrit). The novel "Two Leaves and a Bud" by Ananda depicts Indian laborer women in India being preyed upon and seduced by the British Manager Reggie Hunt after he gives them bangles and nose rings.
In Ceylon (present day Sri Lanka), interracial relationships between Dutch, British and Portuguese men and local women were common. The 65,000-strong Burgher community was formed by the interracial marriages of Dutch and Portuguese men with local Sinhalese and Tamil women. In addition to intermarriage, inter-ethnic prostitution in India was also fairly common at the time, when British officers would frequently visit Indian nautch dancers. In the mid-19th century, there were around 40,000 British soldiers but fewer than 2,000 British officials present in India. Many British and other European officers had their own harems made up of Indian women similar to those the Nawabs and kings of India had. In the 19th century and early 20th century, thousands of women and girls from continental Europe were also trafficked into British India (and Ceylon), where they worked as prostitutes servicing both British soldiers and local Indian (and Ceylonese) men.
As British females began arriving in British India in large numbers from the early-to-mid-19th century, interracial marriage became increasingly uncommon in India. Interracial relationships were also despised after the events of India's First War of Independence, where Indian sepoys rebelled against the British East India Company.
The idea of protecting British female chastity from the "lustful Indian male" had a significant influence on the policies of the British Raj in order to prevent racial miscegenation between the British females and the native Indian male population. While some restrictive policies were imposed on British females in order to protect them from miscegenation, most of these policies were directed against native Indian males.
For example, the 1883 Ilbert Bill, which would have granted Indian judges the right to judge British offenders, was opposed by many British colonialists on the grounds that Indian judges cannot be trusted in dealing with cases involving British females. In the aftermath of the 1919 Amritsar Massacre, the long-held stereotype of Indian males as dark-skinned rapists lusting after white British females was challenged by several novels such as A Passage to India (1924) and The Jewel in the Crown (1966), both of which involve an Indian male being wrongly accused of raping a British female.
When Burma was ruled under the administration of British India, millions of Indians, mostly Muslim, migrated there. The small population of mixed descendants of Indian males and local Burmese females are called "Zerbadees", often in a pejorative sense implying mixed race.
In Assam, local Indian women married several waves of Chinese migrants during British colonial times, to the point where it became hard to physically differentiate Chinese in Assam from locals during the time of their internment during the 1962 war, and the majority of these Chinese in Assam were married to Indian women, and some of these Indian women were deported to China with their husbands.
In the 19th century, when the British Straits Settlement shipped Chinese convicts to be jailed in India, the Chinese men then settled in the Nilgiri mountains near Naduvattam after their release and married Tamil Paraiyan women, having mixed Chinese-Tamil children with them. They were documented by Edgar Thurston. Paraiyan is also anglicized as "pariah".
Thurston described the colony of the Chinese men with their Tamil pariah wives and children: "Halting in the course of a recent anthropological expedition on the western side of the Nilgiri plateau, in the midst of the Government Cinchona plantations, I came across a small settlement of Chinese, who have squatted for some years on the slopes of the hills between Naduvatam and Gudalur, and developed, as the result of ' marriage ' with Tamil pariah women, into a colony, earning an honest livelihood by growing vegetables, cultivating coffee on a small scale, and adding to their income from these sources by the economic products of the cow. An ambassador was sent to this miniature Chinese Court with a suggestion that the men should, in return for monies, present themselves before me with a view to their measurements being recorded. The reply which came back was in its way racially characteristic as between Hindus and Chinese. In the case of the former, permission to make use of their bodies for the purposes of research depends essentially on a pecuniary transaction, on a scale varying from two to eight annas. The Chinese, on the other hand, though poor, sent a courteous message to the effect that they did not require payment in money, but would be perfectly happy if I would give them, as a memento, copies of their photographs." Thurston further describe a specific family: "The father was a typical Chinaman, whose only grievance was that, in the process of conversion to Christianity, he had been obliged to 'cut him tail off.' The mother was a typical Tamil Pariah of dusky hue. The colour of the children was more closely allied to the yellowish tint of the father than to the dark tint of the mother; and the semimongol parentage was betrayed in the slant eyes, flat nose, and (in one case) conspicuously prominent cheek-bones." Thurston's description of the Chinese-Tamil families were cited by others, one mentioned "an instance mating between a Chinese male with a Tamil Pariah female" A 1959 book described attempts made to find out what happened to the colony of mixed Chinese and Tamils.
Inter-ethnic marriage in Japan dates back to the 7th century, when Chinese and Korean immigrants began intermarrying with the local Japanese population. In the 1590s, over 50,000 Koreans were forcibly brought to Japan during Hideyoshi's invasions of Korea, where they intermarried with the local population. In the 16th and 17th centuries, around 58,000 Japanese travelled abroad, many of whom intermarried with the local women in Southeast Asia. During the anti-Christian persecutions in 1596, many Japanese Christians fled to Macau and other Portuguese colonies such as Goa, where there was a community of Japanese slaves and traders by the early 17th century. Intermarriage with the local populations in these Portuguese colonies also took place. Portuguese traders in Japan also intermarried with the local Christian women.
From the 15th century, Chinese, Korean and other Far Eastern visitors frequented brothels in Japan. This practice later continued among visitors from the "Western Regions", mainly European traders. This began with the arrival of Portuguese ships to Japan in the 16th century. Portuguese visitors and their South Asian (and sometimes African) crewmembers often engaged in slavery in Japan, where they bought Japanese slaves who were then taken to Macau and other Portuguese colonies in Southeast Asia, the Americas, and India. Later European East India companies, including those of the Dutch and British, also engaged in prostitution in Japan. Marriage and sexual relations between European merchants and Japanese women was usual during this period.
A large-scale slave trade developed in which Portuguese purchased Japanese as slaves in Japan and sold them to various locations overseas, including Portugal itself, throughout the sixteenth and seventeenth centuries. Many documents mention the large slave trade along with protests against the enslavement of Japanese. Japanese slaves are believed to be the first of their nation to end up in Europe, and the Portuguese purchased large numbers of Japanese slave girls to bring to Portugal for sexual purposes, as noted by the Church in 1555. King Sebastian feared that it was having a negative effect on Catholic proselytization since the slave trade in Japanese was growing to massive proporations, so he commanded that it be banned in 1571.
Japanese slave women were even sold as concubines to black African crewmembers, along with their European counterparts serving on Portuguese ships trading in Japan, mentioned by Luis Cerqueira, a Portuguese Jesuit, in a 1598 document. Japanese slaves were brought by the Portuguese to Macau, where some of them not only ended up being enslaved to Portuguese, but as slaves to other slaves, with the Portuguese owning Malay and African slaves, who in turn owned Japanese slaves of their own.
In the early part of the Shōwa era, Japanese governments executed a eugenic policy to limit the birth of children with inferior traits, as well as aiming to protect the life and health of mothers. Family Center staff also attempted to discourage marriage between Japanese women and Korean men who had been recruited from the peninsula as laborers following its annexation by Japan in 1910. In 1942, a survey report argued that "the Korean laborers brought to Japan, where they have established permanent residency, are of the lower classes and therefore of inferior constitution ... By fathering children with Japanese women, these men could lower the caliber of the Yamato minzoku."
In 1928, journalist Shigenori Ikeda promoted 21 December as the blood-purity day (junketsu de) and sponsored free blood tests at the Tokyo Hygiene laboratory. By the early 1930s, detailed "eugenic marriage" questionnaires were printed or inserted in popular magazines for public consumption. Promoters like Ikeda were convinced that these marriage surveys would not only ensure the eugenic fitness of spouses but also help avoid class differences that could disrupt and even destroy marriage. The goal was to create a database of individuals and their entire households which would enable eugenicists to conduct in-depth surveys of any given family's genealogy.
Historian S. Kuznetsov, dean of the Department of History of the Irkutsk State University, one of the first researchers of the topic, interviewed thousands of former internees and came to the following conclusion:What is more, romantic relations between Japanese internees and Russian women were not uncommon. For example, in the city of Kansk, Krasnoyarsk Krai, about 50 Japanese married locals and stayed. Today many Russian women married Japanese men, often for the benefit of long-term residence and work rights. Some of their mixed offspring stay in Japan while other's to Russia.
To prevent venereal diseases and rape by Japanese soldiers and to provide comfort to soldiers and head off espionage, the Imperial Japanese Army established "comfort stations" in the Greater East Asia Co-Prosperity Sphere where around 200,000 women, mostly from Korea and China, were recruited or kidnapped by the Kempeitai or the Tokeitai as comfort women.[improper synthesis?]
One of the last eugenic measures of the Shōwa regime was taken by the Higashikuni government. On 19 August 1945, the Home Ministry ordered local government offices to establish a prostitution service for Allied soldiers to preserve the "purity" of the "Japanese race". The official declaration stated that: "Through the sacrifice of thousands of "Okichis" of the Shōwa era, we shall construct a dike to hold back the mad frenzy of the occupation troops and cultivate and preserve the purity of our race long into the future...."
According to Peter Schrijvers in "The GI War against Japan: American Soldiers in Asia and the Pacific during World War II", rape "reflects a burning need to establish total dominance of the enemy". According to Xavier Guillaume, US soldiers' rape of Japanese women was "general practice". Schrijvers states regarding rapes on Okinawa that "The estimate of one Okinawan historian for the entire three-month period of the campaign exceeds 10,000. A figure that does not seem unlikely when one realizes that during the first 10 days of the occupation of Japan there were 1,336 reported cases of rape of Japanese women by American soldiers in Kanagawa prefecture alone".
However, despite being told by the Japanese military that they would suffer rape, torture and murder at the hands of the Americans, Japanese civilians "were often surprised at the comparatively humane treatment they received from the American enemy." According to Islands of Discontent: Okinawan Responses to Japanese and American Power by Mark Selden, the Americans "did not pursue a policy of torture, rape, and murder of civilians as Japanese military officials had warned".
Japanese society, with its ideology of homogeneity, has traditionally been intolerant of ethnic and other differences. Men or women of mixed ancestry, foreigners, and members of minority groups face discrimination in a variety of forms. In 2005, a United Nations report expressed concerns about racism in Japan and that government recognition of the depth of the problem was not realistic. In 2005, Japanese Minister Tarō Asō called Japan a "one-race" nation.
The Japanese public was thus astounded by the sight of some 45,000 so-called "pan pan girls" (prostitutes) fraternizing with American soldiers during the occupation. In 1946, the 200 wives of U.S. officers landing in Japan to visit their husbands also had a similar impact when many of these reunited couples were seen walking hand in hand and kissing in public. Both prostitution and marks of affection had been hidden from the public until then, and this "democratization of eroticism" was a source of surprise, curiosity, and even envy. The occupation set new relationship models for Japanese men and women: the practice of modern "dating" spread, and activities such as dancing, movies, and coffee were not limited to "pan pan girls" and American troops anymore, and became popular among young Japanese couples.
Inter-ethnic marriage in Korea dates back to the arrival of Muslims in Korea during the Middle Ages, when Persian and Turkic navigators, traders and slaves settled in Korea and married local Korean people. Some assimilation into Buddhism and Shamanism eventually took place, owing to Korea's geographical isolation from the Muslim world.
There are several Korean clans that are descended from such intermarriages. For example, the Deoksu Jang clan, claiming some 30,000 Korean members, views Jang Sunnyong, a Central Asian who married a Korean female, as their ancestor. Another clan, Gyeongju Seol, claiming at least 2,000 members in Korea, view a Central Asian (probably an Uyghur) named Seol Son as their ancestor.
There are even cases of Korean kings marrying princesses from abroad. For example, the Korean text Samguk Yusa about the Gaya kingdom (it was absorbed by the kingdom of Silla later), indicate that in 48 AD, King Kim Suro of Gaya (the progenitor of the Gimhae Kim clan) took a princess (Princess Heo) from the "Ayuta nation" (which is the Korean name for the city of Ayodhya in North India) as his bride and queen. Princess Heo belonged to the Mishra royal family of Ayodhya. According to the Samguk Yusa, the princess had a dream about a heavenly fair handsome king from a far away land who was awaiting heaven's anointed ride. After Princess Heo had the dream, she asked her parents, the king and queen of Ayodhya, for permission to set out and seek the foreign prince, which the king and queen urged with the belief that God orchestrated the whole fate. That king was no other than King Kim Suro of the Korean Gaya kingdom.
6,423 Korean women married US military personnel as war brides during and immediately after the Korean War. The average number of Korean women marrying US military personnel each year was about 1,500 per year in the 1960s and 2,300 per year in the 1970s. Since the beginning of the Korean War in 1950, Korean women have immigrated to the United States as the wives of American soldiers. Based on extensive oral interviews and archival research, Beyond the Shadow of the Camptowns tells the stories of these women, from their presumed association with U.S. military camptowns and prostitution to their struggles within the intercultural families they create in the United States.
International marriages now make up 13% of all marriages in South Korea. Most of these marriages are unions between a Korean male and a foreign female usually from China, Japan, Vietnam, the Philippines, United States, Mongolia, Thailand, or Russia. On the other hand, Korean females have married foreign males from Japan, China, the United States, Bangladesh, Pakistan, Philippines, and Nepal. Between 1990 and 2005, there have been 159,942 Korean males and 80,813 Korean females married to foreigners.
South Korea is among the world's most ethnically homogeneous nations. Koreans have traditionally valued an unmixed blood as the most important feature of Korean identity. The term "Kosian", referring to someone who has a Korean father and a non-Korean mother, is considered offensive by some who prefer to identify themselves or their children as Korean. Moreover, the Korean office of Amnesty International has claimed that the word "Kosian" represents racial discrimination. Kosian children, like those of other mixed-race backgrounds in Korea, often face discrimination. There are an estimated 35,000 mixed-raced South Koreans, most of them half Caucasian, according to the Pearl Buck Foundation. Discrimination is far worse against those who have African-American fathers.
Much of the business conducted with foreign men in Southeast Asia was done by the local women, who engaged in both sexual and mercantile intercourse with foreign male traders. A Portuguese and Malay speaking Vietnamese woman who lived in Macao for an extensive period of time was the person who interpreted for the first diplomatic meeting between Cochin-China and a Dutch delegation, she served as an interpreter for three decades in the Cochin-China court with an old woman who had been married to three husbands, one Vietnamese and two Portuguese. The cosmopolitan exchange was facilitated by the marriage of Vietnamese women to Portuguese merchants. Those Vietnamese woman were married to Portuguese men and lived in Macao which was how they became fluent in Malay and Portuguese.
Alexander Hamilton said that "The Tonquiners used to be very desirous of having a brood of Europeans in their country, for which reason the greatest nobles thought it no shame or disgrace to marry their daughters to English and Dutch seamen, for the time they were to stay in Tonquin, and often presented their sons-in-law pretty handsomely at their departure, especially if they left their wives with child; but adultery was dangerous to the husband, for they are well versed in the art of poisoning."
Malaysia and SingaporeEdit
In West Malaysia and Singapore, the majority of inter-ethnic marriages are between Chinese and Indians. The offspring of such marriages are informally known as "Chindian", although the Malaysian government only classifies them by their father's ethnicity. As the majority of these intermarriages usually involve an Indian groom and Chinese bride, the majority of Chindians in Malaysia are usually classified as "Indian" by the Malaysian government. As for the Malays, who are predominantly Muslim, legal restrictions in Malaysia make it uncommon for them to intermarry with either the Indians, who are predominantly Hindu, or the Chinese, who are predominantly Buddhist and Taoist. Non-Muslims are required to convert to Islam in order to marry Muslims. However, this has not entirely stopped intermarriage between the Malays and the Chinese and Indians. The Muslim Chinese community is small and has only a negligible impact on the socio-economy and demography of the region.
It is common for Arabs in Singapore and Malaysia to take local Malay and Jawi Peranakan wives, due to a common Islamic faith. The Chitty people, in Singapore and the Malacca state of Malaysia, are a Tamil people with considerable Malay descent, which was due to the first Tamil settlers taking local wives, since they did not bring along any of their own women with them. According to government statistics, the population of Singapore as of September 2007 was 4.68 million, of whom multiracial people, including Chindians and Eurasians, formed 2.4%.
In the East Malaysian states of Sabah and Sarawak, intermarriage is common between Chinese and native tribes such as the Murut and Dusun in Sabah, and the Iban and Bisaya in Sarawak. This has resulted in a potpourri of cultures in both states where many people claiming to be of native descent have some Chinese blood in them, and many Chinese have native blood in them. The offspring of these mixed marriages are called 'Sino-(name of tribe)', e.g. Sino-Dusun. Normally, if the father is Chinese, the offspring will adopt Chinese culture and if the father is native then native culture will be adopted, but this is not always the case. These Sino-natives are usually fluent in Malay and English. A smaller number are able to speak Chinese dialects and Mandarin, especially those who have received education in vernacular Chinese schools.
Burmese Muslims are the descendants of Bengalis, Indian Muslims, Arabs, Persians, Turks, Pathans, Chinese Muslims and Malays who settled and intermarried with the local Burmese population and other Burmese ethnic groups such as the Rakhine, Shan, Karen, and Mon.
The oldest Muslim group in Burma (Myanmar) are the Rohingya people, who some believe are descended from Bengalis who intermarried with the native females in the Rakhine State after the 7th century, but this is just a theory. When Burma was ruled by the British India administration, millions of Indians, mostly Muslim, migrated there. The small population of mixed descendants of Indian males and local Burmese females are called "Zerbadees", often in a pejorative sense implying mixed race. The Panthays, a group of Chinese Muslims descended from West Asians and Central Asians, migrated from China and also intermarried with local Burmese females.
In addition, Burma has an estimated 52,000 Anglo-Burmese people, descended from British and Burmese people. Anglo-Burmese people frequently intermarried with Anglo-Indian immigrants, who eventually assimilated into the Anglo-Burmese community.
The All India Digest said that when a Chinese man married a Burmese woman, it must be proved that he adopted and followed the Burmese form of Buddhism before assuming that he followed Burmese Buddhism and that since many Chinese in Burma adopted Burmese names, adoption of a Burmese name was not proof enough for his adopting Burmese Buddhism, therefore, Chinese Buddhist customary law must be followed in cases involving.
Historically, admixture has been an ever-present and pervasive phenomenon in the Philippines. The Philippines were originally settled by Australoid peoples called Negritos (different from other australoid groups) which now form the country's aboriginal community. Some admixture may have occurred between this earlier group and the mainstream Malayo-Polynesian population.
A considerable number of the population in the town of Cainta, Rizal, are descended from Indian soldiers who mutinied against the British Indian Army when the British briefly occupied the Philippines in 1762–63. These Indian soldiers, called Sepoy, settled in towns and intermarried with native women. Cainta residents of Indian descent are very visible today, particularly in Barrio Dayap near Brgy. Sto Niño.
There has been a Chinese presence in the Philippines since the 9th century. However, large-scale migrations of Chinese to the Philippines only started during the Spanish colonial era, when the world market was opened to the Philippines. It is estimated that among Filipinos, 10%–20% have some Chinese ancestry and 1.5% are "full-blooded" Chinese.
According to the American anthropologist Dr. H. Otley Beyer, the ancestry of Filipinos is 2% Arab. This dates back to when Arab traders intermarried with the local Malay Filipina female populations during the pre-Spanish history of the Philippines. Major Arab migration to the Philippines coincided with the spread of Islam in the region. Filipino-Muslim royal families from the Sultanate of Sulu and the Sultanate of Maguindanao claim Arab descent even going as far as claiming direct lineage from Muhammad. Such intermarriage mostly took place around the Mindanao island area, but the arrival of Spanish Conquistadors to the Philippines abruptly halted the spread of Islam further north into the Philippines. Intermarriage with Spanish people later became more prevalent after the Philippines was colonized by the Spanish Empire.
When the Spanish colonized the Philippines, a significant portion of the Filipino population mixed with the Spanish. When the United States took the Philippines from Spain during the Spanish–American War, much intermixing of Americans, both white and black, took place on the island of Luzon where the US had a Naval Base and Air Force Base, even after the USA gave the Philippines independence after World War II. First children and descendants of male Filipino population with Spanish surnames who intermarried with white American female population may be considered Spanish mestizos. The descendants of Filipinos and Europeans are today known as mestizos, following the term used in other former Spanish colonies.
Much mixing with the Japanese also took place due to the war rapes of Filipina women during World War II. Today there is an increasing number of Japanese men marrying Filipina women and fathering children by them whose family remain behind in the Philippines and are financially supported by their Japanese fathers who make regular visits to the Philippines. Today mixed-race marriages have a mixed perception in the Philippines. Most urban centers like Manila and Cebu are more willing to accept interracial marriages than rural areas.
Beginning in 1933, the mainstream Nazi anti-Semitism considered the Jews as being a group of people bound by close, so-called genetic (blood) ties, to form a unit, which one could not join or secede from. The influence of Jews had been declared to have a detrimental impact on Germany, in order to justify the discriminations and persecutions of Jews. To be spared from those, one had to prove one's affiliation with the group of the Aryan race, as conceived by the Nazis.
It was paradoxical that neither genetic tests nor allegedly racial outward features in one's physiognomy determined one's affiliation, although the Nazis talked a lot about physiognomy, but only the records of the religious affiliations of one's grandparents decided it. However, while earlier the grandparents had still been able to choose their religion, their grandchildren in the Nazi era were compulsorily categorised as Jews, thus non-Aryans, if three or four grandparents had been enrolled as members of a Jewish congregation, regardless of whether the persecuted themselves were Jews according to the Halachah (roughly meaning: Jewish by birth from a Jewish mother or by conversion), apostates, irreligionists or Christians.
The Nuremberg Laws of 1935 forbade persons racially regarded as so-called Aryans and non-Aryans to marry; this included all marriages where at least one partner was a German citizen. Non-Aryans comprised mostly Jewish Germans and Gentile Germans of Jewish descent. The official definition of "Aryan" classified all non-Jewish Europeans as Aryans, sexual relations between Aryans and non-Aryans now became punishable as Rassenschande (race defilement).
Eventually children—whenever born—within a mixed marriage, as well as children from extramarital mixed relationships born until 31 July 1936, were discriminated against as Mischlinge or crossbreed. However, children later born to mixed parents, not yet married as at the passing of the Nuremberg Laws, were to be discriminated against as Geltungsjuden, regardless of whether the parents had meanwhile married abroad or remained unmarried. Eventually children who were enrolled in a Jewish congregation were also subject to discrimination as Geltungsjuden.
Geltungsjuden were subjected to varying degrees of forced labour in 1940, partly ordered for all Jewish-classified spouses, either only for Jewish-classified husbands or only exempting Jewish-classified wives taking care of minor children. No documents indicate the exemption of a mixed marriage and especially of its Jewish-classified spouse from some persecutions.
Systematic deportations of Jewish Germans and Gentile Germans of Jewish descent started on 18 October 1941. German Jews and German Gentiles of Jewish descent living in mixed marriages were in fact mostly spared from deportation. In the event that a mixed marriage ended by the death of the so-called Aryan spouse or the divorce of the Jewish-classified spouse, the Jewish-classified spouse residing within Germany was usually deported soon after unless the couple still had minor children not counted as Geltungsjuden.
In March 1943 an attempt to deport the Berlin-based Jews and Gentiles of Jewish descent, living in non-privileged mixed marriages, failed due to public protest by their in-laws of so-called Aryan kinship (see Rosenstraße protest). Also the Aryan-classified husbands and Mischling-classified children (starting at the age of 16) from mixed marriages were taken by the Organisation Todt for forced labour, starting in autumn 1944.
A last attempt, undertaken in February/March 1945, ended because the extermination camps were already liberated. However, 2,600 from all over the Reich were deported to Theresienstadt, of whom most survived the last months until their liberation.
After the war began, the race defilement law was extended to include all foreigners. The Gestapo harshly persecuted sexual relations between Germans and workers from Eastern Europe on the grounds of "risk for the racial integrity of the German nation". A decree dated on 7 December 1942 stated any "unauthorized sexual intercourse" would result in the death penalty. Foreign workers brought to Nazi Germany were treated as a danger to German blood. Polish workers and Eastern Workers who had sexual relations with a German were punished with the death penalty. During the war, hundreds of Polish, Belarusian, Ukrainian and Russian men were executed for their relations with German women.
With the defeat of Nazi Germany in 1945 the laws banning so-called mixed marriages were lifted again. If couples who had already lived together during the Nazi era had remained unmarried due to the legal restrictions then got married after the war, their date of marriage was legally retroactively backdated if they wished it to the date they formed a couple. Even if one spouse was already dead, the marriage could be retroactively recognised. In the West German Federal Republic of Germany 1,823 couples applied for recognition, which was granted in 1,255 cases.
Each year, the Huns [Avars] came to the Slavs, to spend the winter with them; then they took the wives and daughters of the Slavs and slept with them, and among the other mistreatments [already mentioned] the Slavs were also forced to pay levies to the Huns. But the sons of the Huns, who were [then] raised with the wives and daughters of these Wends [Slavs] could not finally endure this oppression anymore and refused obedience to the Huns and began, as already mentioned, a rebellion.— Chronicle of Fredegar, Book IV, Section 48, written circa 642
The Hungarians are thought to have originated in an ancient Finno-Ugric population that originally inhabited the forested area between the Volga River and the Ural Mountains. At the time of the Magyar migration in the 10th century, the present-day Hungary was inhabited by Slavs, numbering about 200,000, who were either assimilated or enslaved by the Magyars.
During the Russian campaign in the 13th century, the Mongols drove some 40,000 Cuman families, a nomadic tribe, west of the Carpathian Mountains. The Iranian Jassic people came to Hungary together with the Cumans after they were defeated by the Mongols. Over the centuries they were fully assimilated into the Hungarian population. Rogerius of Apulia, an Italian monk who witnessed and survived the First Mongol invasion of Hungary, pointed out that the Mongols "found pleasure" in humiliating local women.
Starting in 1938, Hungary under Miklós Horthy passed a series of anti-Jewish measures in emulation of Germany's Nuremberg Laws. The first, promulgated on 29 May 1938, restricted the number of Jews in each commercial enterprise, in the press, among physicians, engineers and lawyers to twenty percent. The second anti-Jewish law (5 May 1939), for the first time, defined Jews racially: people with 2, 3 or 4 Jewish-born grandparents were declared Jewish. Their employment in government at any level was forbidden, they could not be editors at newspapers, their numbers were restricted to six per cent among theater and movie actors, physicians, lawyers and engineers. Private companies were forbidden to employ more than 12% Jews. 250,000 Hungarian Jews lost their income. Most of them lost their right to vote as well: before the second Jewish law, about 31% of the Jewish population of Borsod county (Miskolc excluded), 2496 people had this right. At the next elections, less than a month after this new anti-Jewish legislation, only 38 privileged Jews could vote.
In ancient history, the Iberian Peninsula was frequently invaded by foreigners who intermarried with the native population. One of the earliest foreign groups to arrive in the region were the Indo-European Celts who intermarried with the pre-Indo-European Iberians in prehistoric Iberia creating Celtiberians. They were later followed by the Semitic Phoenicians and Carthaginians and the Indo-European Romans who intermarried with the pre-Roman peoples of the Iberian Peninsula during Classical Antiquity.
They were in turn followed by the Germanic Visigoths, Suebi and Vandals and the Iranian Sarmatians and Alans who also intermarried with the local population in Hispania during late Antiquity. In the 6th century, the region of Spania was reconquered by the Byzantine Empire (Eastern Roman Empire), when Byzantine Greeks also settled there, before the region was lost again to the Visigothic Kingdom less than a century later.
The offspring of marriages between Arabs and non-Arabs in Iberia (Berbers or local Iberians) were known as Muladi or Muwallad, an Arabic term still used in the modern Arab world to refer to people with Arab fathers and non-Arab mothers. Some sources consider this term the origin for the Spanish word Mulatto. However, the Real Academia Española does not endorse such etymology. This is because the term was mainly used during the time period of al-Andalus to refer to local Iberians (Christians and pagans) who converted to Islam or whose ancestors had converted. An example is the Banu Qasi, a Muslim dynasty of Basque origin. In addition, many Muladi were also descended from Saqaliba (Slavic) slaves taken from Eastern Europe via the Arab slave trade. Collectively, Christian Europeans named all the Muslims of Iberia, "Moors", regardless of ethnic origin.
After the Reconquista, which was completed in 1492, most of the Moors were forced to either flee to Islamic territories or convert to Christianity. The ones who converted to Christianity were known as Moriscoes, and they were often persecuted by the Spanish Inquisition as suspects of heresy on the basis of the Limpieza de sangre ("Cleanliness of blood") doctrine, under which anti-miscegenation laws were implemented in the Iberian Peninsula.
Anyone whose ancestors had miscegenated with the Moors or Jews were suspected of secretly practicing Islam or Judaism, so were often particularly monitored by the Inquisition. The claim to universal hidalguía (lowest nobility) of the Basques was justified by erudites like Manuel de Larramendi (1690–1766) because the Arab invasion had not reached the Basque territories, so it was believed that Basques had maintained their original purity, while the rest of Spain was suspect of miscegenation. Hidalguía helped many Basques to official positions in the administration. In December 2008, a genetic study of the current population of the Iberian Peninsula, published in the American Journal of Human Genetics, estimated that about 10% have North African ancestors and 20% have Sephardi Jews as ancestors. Since there is no direct link between genetic makeup and religious affiliation, however, it is difficult to draw direct conclusions between their findings and forced or voluntary conversion. Nevertheless, the Sephardic result is in contradiction or not replicated in all the body of genetic studies done in Iberia and has been later questioned by the authors themselves and by Stephen Oppenheimer who estimates that much earlier migrations, 5000 to 10,000 years ago from the Eastern Mediterranean might also have accounted for the Sephardic estimates: "They are really assuming that they are looking at his migration of Jewish immigrants, but the same lineages could have been introduced in the Neolithic". The rest of genetic studies done in Spain estimate the North African contribution ranging from 2.5/3.4% to 7.7%.
As was the case in other areas occupied by Muslims, it was acceptable in Islamic marital law for a Muslim male to marry Christian and Jewish females in southern Italy when under Islamic rule - namely, the Emirate of Sicily between the 9th and 11th centuries; and, of least importance, the short-lived Emirate of Bari between 847 and 871. In this case, most intermarriages were between Arab and Berber males from North Africa and the local Greek, Roman and Italian females. Such intermarriages were particularly common in the Emirate of Sicily, where one writer visiting the place in the 970s expressed shock at how common it was in rural areas. After the Norman conquest of southern Italy, all Muslim citizens (whether foreign, native or mixed) of the Kingdom of Sicily were known as "Moors". After a brief period when the Arab-Norman culture had flourished under the reign of Roger II of Sicily, later rulers forced the Moors to either convert to Christianity or be expelled from the kingdom to Muslim settlement of Lucera in 1224 CE/AD.
In Malta, Arabs and Italians from neighbouring Sicily and Calabria intermarried with the local inhabitants, who were descended from Phoenicians, Greeks, Romans and Vandals. There are Maltese people are descended from such unions, and the Maltese language is descended from Siculo-Arabic.
At times, the Italian city-states also played an active role in the Arab slave trade, where Moorish and Italian traders occasionally exchanged slaves.
During World War II, France's Moroccan troops known as Goumiers committed war rapes in Italy, especially after the Battle of Monte Cassino, and also in smaller numbers in France and Germany. In Italy, victims of the mass rape committed after the Battle of Monte Cassino by Goumiers are known as Marocchinate. According to Italian sources, more than 7,000 Italian civilians, including women and children, were raped by Goumiers.
Many Chinese men, even those who had left wives and children behind in China, married local women in the 1920s, especially those women who had been widowed during the wars and upheavals of the previous decade. Their mixed race children tended to be given Russian forenames; some retained their fathers' Chinese surnames, while others took on Russian surnames, and a large proportion also invented new surnames using their father's entire family name and given name as the new surname.
In 2017, The Moscow Times reported that "Mixed-race marriages are becoming more common in Russia."
Southeastern and Eastern EuropeEdit
Vikings explored and eventually settled in territories in Slavic-dominated areas of Eastern Europe. By 950 AD these settlements were largely Slavicized through intermarriage with the local population. Eastern Europe was also an important source for the Arab slave trade at the time, when Saqaliba (Slavic) slaves were taken to the Arab World, where the women and girls often served in harems, some of whom married their Arab masters. When the Mongol Empire annexed much of Eastern Europe in the 13th century, the Mongols also intermarried with the local population and often engaged in war rape and capturing sex slaves during the Mongol invasion of Europe.
In the 11th century, the Byzantine territory of Anatolia was conquered by the Seljuq Turks, who came from Turkestan in Central Asia. Their Ottoman Turkish descendants went on to annex the Balkans and much of Eastern Europe in the 15th and 16th centuries. Due to Islamic marital law allowing a Muslim male to marry Christian and Jewish females, it was common in the Ottoman Empire for Turkish males to intermarry with European females. For example, various sultans of the Ottoman Dynasty often had Greek (Rûm), Slavic (Saqaliba), Venetian, Northcaucasian and French wives.
In the Ottoman Empire, in addition to the Ottoman elites often taking large numbers of European wives and concubines (see Southeastern and Eastern Europe section), there were also opportunities for the reverse, when the empire recruited young Christian boys (Europeans and Christian Arabs) to become the elite troops of the Turkish Empire, the Janissaries. These Janissaries were stationed throughout the Turkish empire including the Middle-East and North Africa leading to inter-ethnic relationships between European men and women from the Middle East and North Africa.
The concubines of the Ottoman Sultan consisted chiefly of purchased slaves. Because Islamic law forbade Muslims to enslave fellow Muslims, the Sultan's concubines were generally of Christian origin. The mother of a Sultan, though technically a slave, received the extremely powerful title of Valide Sultan, and at times became effective ruler of the Empire (see Sultanate of women). One notable example was Kösem Sultan, daughter of a Greek Christian priest, who dominated the Ottoman Empire during the early decades of the 17th century. Another notable example was Roxelana, the favourite wife of Suleiman the Magnificent.
Some of these European wives exerted great influence upon the empire as Valide Sultan ("Mother-Sultan"), some famous examples including Roxelana, a Ukrainian harem slave who later became Suleiman the Magnificent's favourite wife, and Nakşidil Sultan, wife of Abdul Hamid I, who according to legend may have been Aimée du Buc de Rivéry, cousin of French Empress Josephine. Due to the common occurrence of such intermarriages in the Ottoman Empire, they have had a significant impact on the ethnic makeup of the modern Turkish population in Turkey, which now differs from that of the Turkic population in Central Asia. In addition to intermarriage, the large harems of Ottoman sultans often consisted almost entirely of female concubines who were of Christian European origin. Sultan Ibrahim the Mad, Ottoman ruler from 1640 to 1648, is said to have drowned 280 concubines of his harem in the Bosphorus. At least one of his concubines, Turhan Hatice, Ukrainian girl captured during one of the raids by Tatars and sold into slavery, survived his reign.
Intermarriage with non-European populations began as early as the Agricultural Revolution. According to the Daily Mail, researchers have claimed to have found that a majority of British males have DNA that can be traced back to Middle Eastern male farmers (from around present-day Iraq and Syria) who around 8000 BC began migrating to Britain, introducing agriculture to the island, and settling down with local British females.
In the late 15th century, the Romani people, who have Indian origins, arrived in Britain. The Romani in Britain intermarried with the local population and became known to the Romani as the Romanichal. In India, employees and officers of the British East India Company as well as other European soldiers intermarried with Indian women. The offspring of these mixed marriages between the British and Indians were known as Anglo-Indians. Indian wives sometimes accompanied their husbands back to Britain. The British East India Company brought many South Asian lascars (maritime auxiliaries employed by British mercantile and shipping companies) to Britain, where many settled down with local white British wives, due to a lack of Asian women in Britain at the time.
Inter-ethnic relationships have become increasingly accepted over the last several decades. As of 2001, 2% of all marriages in Britain are inter-ethnic. Despite having a much lower non-white population (9%), mixed marriages in the United Kingdom are as common as in the United States, although America has many fewer specific definitions of race (four racial definitions as opposed to the United Kingdom's 86). As of 2005, it is estimated that nearly half of British-born African-Caribbean males, a third of British-born African-Caribbean females, and a fifth of Indian and African males, have white partners. As of 2009, one in 10 children in the UK lives in a mixed-race or mixed-ethnicity family (families headed by one white-British parent and one white parent not of British origin are included in the figure) and two out of five Chinese women have partners of a different race. One out of five Chinese men have partners of a different race. According to the UK 2001 census, black British males were around 50% more likely than black females to marry outside their race. British Chinese women (30%) were twice as likely as their male counterparts (15%) to marry someone from a different ethnic group.
A Stanford team found the greatest diversity outside Africa among people living in the wide crescent of land stretching from the eastern shore of the Mediterranean to northern India. Not only was the region among the first colonized by the African migrants, they theorize, but the large number of European and East Asian genes among the population indicates that it has long been a human highway, with large numbers of migrants from both directions conquering, trading and generally reproducing along its entire length. The same team also found out that the Bedouin nomads of the Middle East actually have some similarities to Europeans and South Asians
Inter-ethnic sexual slavery was common during the Arab slave trade throughout the Middle Ages and early modern period, when women and girls captured from non-Arab lands often ended up as sexual slaves in the harems of the Arab World. Most of these slaves came from places such as Sub-Saharan Africa (mainly Zanj), South Asia (Hindus), the North Caucasus (mainly Circassians), Central Asia (mainly Turks), and Central and Eastern Europe (mainly Saqaliba). The Barbary pirates also captured 1,250,000 slaves from Western Europe and North America between the 16th and 19th centuries. It was also common for Arab conquerors, traders and explorers to marry local females in the lands they conquered or traded with, in various parts of Africa, Asia (see Asia section) and Europe (see Europe section).
Inter-ethnic relationships were generally accepted in Arabic society and formed a fairly common theme in medieval Arabic literature and Persian literature. For example, the Persian poet Nizami, who had himself married his Kipchak slave girl, wrote The Seven Beauties (1196). Its frame story involves a Persian prince marrying seven foreign princesses, including Byzantine, Chinese, Indian, Khwarezmian, Maghrebian, Slavic and Tartar princesses. Hadith Bayad wa Riyad, a 12th-century Arabic tale from Al-Andalus, was a love story involving an Iberian girl and a Damascene man. The One Thousand and One Nights tale of "The Man of Al-Yaman and His Six Slave-Girls" involves a Yemeni man's relationship with foreign slave girls, four of which are white, black, brown and yellow. Another One Thousand and One Nights tale, "The Ebony Horse", involves the Prince of Persia, Qamar al-Aqmar, rescuing his lover, the Princess of Sana'a, from the Byzantine Emperor who also wishes to marry her.
One study found that some Arabic-speaking populations—Palestinians, Jordanians, Syrians, Iraqis, and Bedouins—have what appears to be substantial mtDNA gene flow from sub-Saharan Africa, amounting to 10–15% of lineages within the past three millennia. In the case of Yemenites, the average is higher at 35%.
I frequently witnessed scenes of the most shameless indecency, which the traders, who were the principal actors, only laughed at. I may venture to state, that very few female slaves who have passed their tenth year, reach Egypt or Arabia in a state of virginity.
A genetic anthropological study known as The Genographic Project has found what is believed to be faint genetic traces left by medieval Crusaders in the Middle East. The team has uncovered a specific DNA signature in Syria, Lebanon, Palestine and Jordan that is probably linked to the 7th and 8th Christian crusades. The Crusaders originated from European kingdoms, mostly France, England and the Holy Roman Empire.
Inter-ethnic sexual slavery still continues today in a smaller form in the Arab states of the Persian Gulf, where women and children are trafficked from the post-Soviet states, Eastern Europe, Far East, Africa, South Asia and other parts of the Middle East.
In Israel, all marriages must be approved by religious authorities, while civil marriages are legally recognized if performed abroad. Rules governing marriage are based on strict religious guidelines of each religion. Under Israeli law, authority over all issues related to Judaism in Israel, including marriage, falls under the Chief Rabbinate of Israel, which is Orthodox. Orthodox Judaism is the only form of Judaism recognized by the state, and marriages performed in Israel by non-Orthodox rabbis are not recognized.
The Rabbinate prohibits marriage in Israel of halakhic Jews (i.e. people born to a Jewish mother or Jewish by conversion), whether they are Orthodox Jews or not, to partners who are non-Jewish or who are of Jewish descent that runs through the paternal line (i.e. not Jewish according to halakha), unless they undergo a formal conversion to Judaism. As a result, in the state of Israel, people of differing religious traditions cannot legally marry someone in another religion and multi-faith couples must leave the country to get married.
The only other option in Israel for the marriage of a halakhic Jew (Orthodox or not) to a non-Jew, or for that matter, a Christian to a non-Christian or Muslim to a non-Muslim, is for one partner to formally convert to the other's religion, be it to Orthodox Judaism, a Christian denomination or a denomination of Islam. As for persons with patrilineal Jewish descent (i.e. not recognized as Jewish according to halakha) who wish to marry a halakhic Jew (i.e., born to a Jewish mother or is Jewish by Orthodox conversion) who is Orthodox or otherwise, is also required to formally convert to Orthodox Judaism or they cannot legally marry.
According to a Haaretz article "Justice Ministry drafts civil marriage law for 'refuseniks'" 300,000 people, or 150,000 couples, are affected by marriage restrictions based on the partners' disparate religious traditions or non-halakhic Jewish status. A poll in 2014 found that three quarters of Israeli Jews and two thirds of Israeli Arabs would not marry someone from a different religion. Inter-faith relationships were opposed by 95 percent of Haredi Jews, 88 percent of traditional and religious Jews and 64 percent of secular Jews.
A group of 35 Jewish men, known as "Fire for Judaism", in Pisgat Ze'ev have started patrolling the town in an effort to stop Jewish women from dating Arab men. The municipality of Petah Tikva has also announced an initiative to prevent interracial relationships, providing a telephone hotline for friends and family to "inform" on Jewish girls who date Arab men as well as psychologists to provide counselling. The town of Kiryat Gat launched a school programme in schools to warn Jewish girls against dating local Bedouin men.
In February 2010 Maariv has reported that the Tel Aviv municipality has instituted an official, government-sponsored "counselling program" to discourage Jewish girls from dating and marrying Arab boys. The Times has also reported on a vigilante parents’ group policing the Jerusalem neighborhood of Pisgat Ze'ev to intimidate and discourage local Arab-Jewish couples. The Jewish anti-missionary group Yad L'Achim has also performed paramilitary "rescue operations" of Jewish women from non-Jewish husbands and celebrates the "rescued women" on their website.
In the 2014 the marriage of a Muslim groom and a bride who had converted from Judaism to Islam attracted attention when the wedding was protested by Lehava, an organisation opposing Jewish assimilation. An Israeli court allowed the protest to go ahead but ordered protesters to stay at least 200 metres away from the wedding venue in Rishon LeZion. In response a demonstration in support for the couple was also held.
Miscegenation was a deliberate policy of the Western Australian Protector of Aborigines, A. O. Neville, who hoped to "breed out" Aboriginal characteristics from the growing "half caste" population of Aborigines in Western Australia. As a result, he failed to prosecute cases where half caste girls were sexually abused or raped by European Australian, who sought an evening on "the black velvet". The children of such unions were often taken from their mothers and confined to "concentration camps" at Moore River and Carrolup, as a part of the policy known as Stolen Generations.
The desire to avoid miscegenation was also a factor in the passage and continued enforcement of the White Australia policy. In 1949, Immigration Minister Arthur Calwell stated "I am sure we don't want half-castes running over our country", while justifying the government's decision to refuse entry to Lorenzo Gamboa (a Filipino man and U.S. Army veteran who had an Australian wife and children).
Miscegenation is a politically charged topic in New Zealand, although mixed marriages are very common and almost universally accepted. People who identify as Māori typically have ancestors ('tīpuna') from at least two distinct ethnicities. Historically this has lent itself to the majority belief that "real" Māori were gradually disappearing from New Zealand and "one people" were forming. This view held sway in New Zealand until the late 1960s and 70s, when a revival and re-establishment of Māori culture and tradition coincided with a rejection of the majority opinion.
The belief that Māori were disappearing was partially founded on the reality of high and ongoing rates of intermarriage between Europeans and Māori before and since colonisation. During the revival of Māori culture and tradition this belief began to be challenged by redefining "Māori" as an ethnic identity as opposed to a racial category. As a result, a person may have one European/Asian/Pacific parent and one Māori parent, but be considered no less "authentically Māori" than a descendent of two Māori.
Two-thirds of Māori births, half of Pacific births, and a third of white and Asian births belonged to more than one ethnic group.
According to Gilberto Freyre, a Brazilian sociologist, interracial marriage was commonplace in the Portuguese colonies, and was even supported by the court as a way to boost low populations and guarantee a successful and cohesive settlement. Thus, settlers often released African slaves to become their wives. The children were guaranteed full Portuguese citizenship, provided the parents were married. Some former Portuguese colonies have large mixed-race populations, for instance, Brazil, Cape Verde, Mozambique, Timor Leste, Macau and São Tomé and Príncipe. In the case of Brazil, the influential "Indianist" novels of José de Alencar (O Guarany, Iracema, and Ubirajara) perhaps went farther than in the other colonies, advocating miscegenation in order to create a truly Brazilian race.
Mixed marriages between Portuguese and locals in former colonies were very common in all Portuguese colonies. Miscegenation was still common in Africa until the independence of the former Portuguese colonies in the mid-1970s. The case for miscegenation in Brazil started in the 1700s when gold was discovered in the heart of the country. This created a spectacular gold rush that lasted nearly 100 years. In this period close to a million men immigrated to Brazil in search of a quick fortune, mostly Portuguese. Since these men had no plans to bring their families, in the process they ended up fathering children with either African slaves or Native American women. Since the immigration during this period was overwhelmingly by males, this created a less strict society in terms of enforcing anti-racial laws.
However, Brazil was the last country in the western hemisphere to grant freedom to the slaves, only happening in 1888. When the slaves were freed, the plantation owners encouraged immigration from Europe as a form to replace the slaves. At the beginning of the 20th century, eugenics set foot in Brazil, and although it stated that the white race was superior to the other races, in the end, it somehow contributed to the continuation of the miscegenation of Brazil. With the Politica do Branqueamento (Whitening Policy), the Eugenics encouraged mulatto women (daughter of black and white parents) to marry a white man. According to them, the child would be born much whiter than her mother. A famous painting by Modesto Brocos describes these hopes, showing a black grandmother with her arms to the sky, thanking God for white grandchildren. In the painting, a white man sits at the door, and his wife, a mulatto woman, is holding the child, wbile the mother is much darker than the daughter.
Demographics of ethnoracial admixtureEdit
According to the U.S. Census, in 2000 there were 504,119 Asian–white marriages, 287,576 black-white marriages, and 31,271 Asian–black marriages. The black–white marriages increased from 65,000 in 1970 to 403,000 in 2006, and 558,000 in 2010, according to Census Bureau figures.
In the United States, rates of interracial cohabitation are significantly higher than those of marriage. Although only 7 percent of married African American men have Caucasian American wives, 13% of cohabitating African American men have Caucasian American partners. 25% of married Asian American women have Caucasian spouses, but 45% of cohabitating Asian American women are with Caucasian American men. Of cohabiting Asian men, slightly over 37% of Asian men have white female partners over 10% married White American women. Asian American women and Asian American men who live with a white partner, 40 and 27 percent, respectively (Le, 2006b). In 2008, of new marriages including an Asian man, 80% were to an Asian spouse and 14% to a White spouse; of new marriages involving an Asian woman, 61% were to an Asian spouse and 31% to a White spouse. Almost 30% of Asians and Latinos outmarry, with 86.8 and 90% of these, respectively, being to a white person. According to Karyn Langhorne Folan, "although the most recent census available reported that 70% of African American women are single, African American women have the greatest resistance to marrying 'out' of the race."
One survey revealed that 19% of black males had engaged in sexual activity with white women. A Gallup poll on interracial dating in June 2006 found 75% of Americans approving of a white man dating a black woman, and 71% approving of a black man dating a white woman. Among people between the ages of 18 and 29, the poll found that 95% approved of blacks and whites dating, and about 60% said they had dated someone of a different race. 69% of Hispanics, 52% of blacks, and 45% of whites said they have dated someone of another race or ethnic group. In 1980, just 17% of all respondents said they had dated someone from a different racial background.
However, according to a study from the University of California at Berkeley, using data from over 1 million profiles of singles from online dating websites, whites were far more reluctant to date outside their race than non-whites. The study found that over 80% of whites, including whites who stated no racial preference, contacted other whites, whereas about 3% of whites contacted blacks, a result that held for younger and older participants. Only 5% of whites responded to inquiries from blacks. Black participants were ten times more likely to contact whites than whites were to contact blacks, however black participants sent inquiries to other blacks more often than otherwise.
Interracial marriage is still relatively uncommon, despite the increasing rate. In 2010, 15% of new marriages were interracial, and of those only 9% of Whites married outside of their race. However, this takes into account inter ethnic marriages, this meaning it counts white Hispanics marrying non-Hispanic whites as interracial marriages, despite both bride and groom being racially white. Of the 275,000 new interracial marriages in 2010, 43% were white-Hispanic, 14.4% were white-Asian, 11.9% were white-black and the rest were other combinations. However, interracial marriage has become more common over the past decades due to increasing racial diversity, and liberalizing attitudes toward the practice. The number of interracial marriages in the U.S. increased by 65% between 1990 and 2000, and by 20% between 2000 and 2010. "A record 14.6% of all new marriages in the United States in 2008 were between spouses of a different race or ethnicity from one another. ... Rates more than doubled among whites and nearly tripled among blacks between 1980 and 2008. But for both Hispanics and Asians, rates were nearly identical in 2008 and 1980", according to a Pew Research Center analysis of demographic data from the U.S. Census Bureau.
According to studies by Jenifer L. Bratter and Rosalind B. King made publicly available on the Education Resources Information Center, White female-Black male and White female-Asian male marriages are more prone to divorce than White-White pairings. Conversely, unions between White males and non-White females (and between Hispanics and non-Hispanic persons) have similar or lower risks of divorce than White-White marriages, unions between white male-black female last longer than white-white pairings or white-Asian pairings.
Multiracial Brazilians make up 42.6% of Brazil's population, 79.782 million people, and they live in all regions of Brazil. Multiracial Brazilians are mainly people of mixed European, African, East Asian (mostly Japanese) and Amerindian ancestry.
Sexual reproduction between two populations reduces the genetic distance between the populations. During the Age of Discovery which began in the early 15th century, European explorers sailed all across the globe reaching all the major continents. In the process they came into contact with many populations that had been isolated for thousands of years. The Tasmanian aboriginals were one of the most isolated groups on the planet. Many died from disease and conflict, but a number of their descendants survive today, often as mixed aboriginal and British. This is an example of how modern migrations have begun to reduce the genetic divergence of the human species.
New World demographics were radically changed within a short time following the voyage of Columbus. The colonization of the Americas brought Native Americans into contact with the distant populations of Europe, Africa and Asia. As a result, many countries in the Americas have significant and complex multiracial populations. Furthermore, many who identify themselves by only one race still have multiracial ancestry.
Admixture in the United StatesEdit
Genetic studies indicate that the vast majority of African-Americans possess varying degrees of European admixture (the average Black American is 20% European) although studies suggest the Native American admixture in Black Americans is highly exaggerated; some estimates put average African-American possession of European admixture at 25% with figures as high as 50% in the Northeast and less than 10% in the south. A 2003 study by Mark D. Shriver of a European-American sample found that the average admixture in the white population is 0.7% African and 3.2% Native American. However, 70% of the sample had no African admixture. The other 30% had African admixture ranging from 2% to 20% with an average of 2.3%. By extrapolating these figures to the whole population some scholars suggest that up to 74 million European-Americans may have African admixture in the same range (2–20%). Recently J.T. Frudacas, Shriver's partner in DNA Print Genomics, contradicted him stating "Five percent of European Americans exhibit some detectable level of African ancestry."
Within the African-Americans population, the amount of African admixture is directly correlated with darker skin since less selective pressure against dark skin is applied within the group of "non-passing" individuals. Thus, African-Americans may have a much wider range of African admixture (>0–100%), whereas European-Americans have a lower range (2–20%).
A small overlap exists such that it is possible that someone who identifies himself as white may have more African admixture than a person who identifies himself as black.[unreliable source][unreliable source]
A statistical analysis done in 1958 using historical census data and historical data on immigration and birth rates concluded that 21% of the white population had black ancestors. The growth in the white population could not be attributed to births in the white population and immigration from Europe alone, but had received significant contribution from the African American population as well. The author states in 1958:
The data presented in this study indicate that the popular belief in the non-African background of white persons is invalid. Over twenty-eight million white persons are descendants of persons of African origin. Furthermore, the majority of the persons with African ancestry are classified as white.
A recent[when?] study on Y-chromosomes and mtDNA detected no African admixture in European-Americans. The sample included 628 European-American Y-chromosomes and mtDNA from 922 European-Americans According to a genome-wide study by 23andme White Americans (European Americans) on average are: "98.6 percent European, 0.19 percent African and 0.18 percent Native American."
In the United States intermarriage among Filipinos with other races is common. They have the largest number of interracial marriages among Asian immigrant groups, as documented in California. It is also noted that 21.8% of Filipino Americans are of mixed blood, second among Asian Americans, and is the fastest growing.
Admixture in Latin AmericaEdit
Prior to the European conquest of the Americas the demographics of Latin America was naturally 100% American Indian. Today those who identify themselves as Native Americans are small minorities in many countries. For example, the CIA lists Argentina's native population at 0.9%, Brazil's at 0.4%, and Uruguay's at 0%. However, the range varies widely from country to country in Latin America with some countries having significantly larger Amerindian minorities. According to official statistics—as reported by the National Commission for the Development of Indigenous Peoples or CDI—Amerindians make up 10–14% of the population of Mexico.
The early conquest of Latin America was primarily carried out by male soldiers and sailors from Spain and Portugal. Since they carried very few European women on their journeys the new settlers married and fathered children with Amerindian women and also with women taken by force from Africa. This process of miscegenation was even encouraged by the Spanish monarchy and it led to the system of stratification known as the Casta. This system had Europeans (Spaniards and Portuguese) at the top of the hierarchy followed by those of mixed race. Unmixed Blacks and Native Americans were at the bottom. A philosophy of whitening emerged in which Amerindian and African culture was stigmatized in favor of European values. Many Amerindian languages were lost as mixed race offspring adopted Spanish and Portuguese as their first languages. Only towards the end of the 19th century and beginning of the 20th century did large numbers of Europeans begin to migrate to South America and consequently altering its demographics.
In addition many Africans were shipped to regions all over the Americas and were present in many of the early voyages of the conquistadors. Brazil has the largest population of African descendants outside Africa. Other countries such as Jamaica, Cuba, Puerto Rico, Dominican Republic, Haiti, Venezuela, Colombia, and Ecuador still have sizeable populations identified as Black. However countries such as Argentina do not have a visible African presence today. Census information from the early 19th century shows that people categorized as Black made up to 30% of the population, or around 400,000 people. Though almost completely absent today, their contribution to Argentine culture is significant and include the tango, the milonga and the zamba, words of Bantu origin.
|Demographics of Brazil in 1835, 1940, 2000 and 2008|
The ideology of whitening encouraged non-whites to seek white or lighter skinned partners. This dilution of non-white admixture would be beneficial to their offspring as they would face less stigmatization and find it easier to assimilate into mainstream society. After successive generations of European gene flow, non-white admixture levels would drop below levels at which skin color or physical appearance is not affected thus allowing individuals to identify as white. In many regions, the native and black populations were simply overwhelmed by a succession of waves of European immigration.
Historians and scientists are thus interested in tracing the fate of Native Americans and Africans from the past to the future. The questions remain about what proportion of these populations simply died out and what proportion still has descendants alive today including those who do not racially identify themselves as their ancestors would have. Admixture testing has thus become a useful objective tool in shedding light on the demographic history of Latin America.
Unlike in the United States, there were no anti-miscegenation policies in Latin America. Though still a racially stratified society there were no significant barriers to gene flow between the three populations. As a result, admixture profiles are a reflection of the colonial populations of Africans, Europeans and Amerindians. The pattern is also sex biased in that the African and Amerindian maternal lines are found in significantly higher proportions than African or Amerindian Y chromosomal lines. This is an indication that the primary mating pattern was that of European males with Amerindian or African females. According to the study more than half the white populations of the Latin American countries studied have some degree of either Native American or African admixture (MtDNA or Y chromosome). In countries such as Chile and Colombia almost the entire white population was shown to have some non-white admixture
Frank Moya Pons, a Dominican historian documented that Spanish colonists intermarried with Taíno women, and, over time, these mestizo descendants intermarried with Africans, creating a tri-racial Creole culture. 1514 census records reveal that 40% of Spanish men in the colony of Santo Domingo had Taíno wives. A 2002 study conducted in Puerto Rico suggests that over 61% of the population possess Amerindian mtDNA.
Admixture in the PhilippinesEdit
Historically, admixture has been a common phenomenon in the Philippines. The Philippines were originally settled by Australoid peoples called Negritos which now form the country's aboriginal community. Admixture occurred between this earlier group and the mainstream Malayo-Polynesian population.
There has been Indian migration to and influence in the Philippines since the precolonial era. About 25% of the words in the Tagalog language are Sanskrit terms and about 5% of the country's population possess Indian ancestry from antiquity. There has been a Chinese presence in the Philippines since the 9th century. However, large-scale migrations of Chinese to the Philippines only started during the Spanish colonial era, when the world market was opened to the Philippines. It is estimated that among Filipinos, 10%–20% have some Chinese ancestry and 1.5% are "full-blooded" Chinese.
According to the American anthropologist Dr. H. Otley Beyer, the ancestry of Filipinos is 2% Arab. This dates back to when Arab traders intermarried with the local Malay Filipina female populations during the pre-Spanish history of the Philippines. A recent genetic study by Stanford University indicates that at least 3.6% of the population are European or of part European descent from both Spanish and United States colonization.
Admixture among the Romani peopleEdit
Genetic evidence has shown that the Romani people ("Gypsies") originated from the Indian subcontinent and mixed with the local populations in Central Asia, the Middle East, and Europe. In the 1990s, it was discovered that Romani populations carried large frequencies of particular Y chromosomes (inherited paternally) that otherwise exist only in populations from South Asia, in addition to fairly significant frequencies of particular mitochondrial DNA (inherited maternally) that is rare outside South Asia.
47.3% of Romani males carry Y chromosomes of haplogroup H-M82 which is rare outside of the Indian subcontinent. Mitochondrial haplogroup M, most common in Indian subjects and rare outside Southern Asia, accounts for nearly 30% of Romani people. A more detailed study of Polish Romani shows this to be of the M5 lineage, which is specific to India. Moreover, a form of the inherited disorder congenital myasthenia is found in Romani subjects. This form of the disorder, caused by the 1267delG mutation, is otherwise only known in subjects of Indian ancestry. This is considered to be the best evidence of the Indian ancestry of the Romanies.
The Romanis have been described as "a conglomerate of genetically isolated founder populations", while a number of common Mendelian disorders among Romanies from all over Europe indicates "a common origin and founder effect". See also this table:
A study from 2001 by Gresham et al. suggests "a limited number of related founders, compatible with a small group of migrants splitting from a distinct caste or tribal group". Also the study pointed out that "genetic drift and different levels and sources of admixture, appear to have played a role in the subsequent differentiation of populations". The same study found that "a single lineage ... found across Romani populations, accounts for almost one-third of Romani males. A similar preservation of a highly resolved male lineage has been reported elsewhere only for Jewish priests". See also the Cohen Modal Haplotype.
A 2004 study by Morar et al. concluded that the Romani are "a founder population of common origins that has subsequently split into multiple socially divergent and geographically dispersed Gypsy groups". The same study revealed that this population "was founded approximately 32–40 generations ago, with secondary and tertiary founder events occurring approximately 16–25 generations ago".
Notes and referencesEdit
- "Miscegenation: Definition of Miscegenation at Dictionary.com". Retrieved 31 January 2010.
- Pascoe, Peggy (2009). What Comes Naturally: Miscegenation Law and the Making of Race in America. Oxford University Press. pp. 1–14. ISBN 9780195094633.
- Downing, Karen; Nichols, Darlene; Webster, Kelly (2005). Multiracial America: A Resource Guide on the History and Literature of Interracial Issues. Lanham, Maryland: Scarecrow Press. p. 9. ISBN 978-0-8108-5199-3.
- Newman, Richard (1999). "Miscegenation". In Kwame Appiah and Henry Louis Gates, Jr. (ed.). Africana: The Encyclopedia of the African and African American Experience (1st ed.). New York: Basic Civitas Books. p. 1320. ISBN 978-0-465-00071-5.
Miscegenation, a term for sexual relations across racial lines; no longer in use because of its racist implications
- Pascoe, P. (1996). "Miscegenation Law, Court Cases, and Ideologies of "Race" in Twentieth-Century America". The Journal of American History. 83 (1): 44–69. doi:10.2307/2945474. JSTOR 2945474.
- "Censo Demografico 2010" (PDF). Biblioteca.ibge.gov.br. Retrieved 29 May 2018.
- "Censo Demografico 2010" (PDF). Biblioteca.ibge.gov.br. Retrieved 29 May 2018.
- "The Miscegenation Hoax". Museum of Hoaxes. Retrieved 2 April 2008.
- Hollinger, D. A. (2003). "Amalgamation and Hypodescent: The Question of Ethnoracial Mixture in the History of the United States". The American Historical Review. 108 (5): 1363–1390. doi:10.1086/529971.
- Frank W Sweet (1 January 2005). "The Invention of the Color Line: 1691—Essays on the Color Line and the One-Drop Rule". Backentyme Essays. Archived from the original on 9 April 2007. Retrieved 4 January 2008.
- "Groundbreaking Interracial Marriage". ABC News. 14 June 2007. Retrieved 1 May 2016.
- Karthikeyan, Hrishi; Chin, Gabriel (2002). "Preserving Racial Identity: Population Patterns and the Application of Anti-Miscegenation Statutes to Asian Americans, 1910–1950". Asian Law Journal. 9 (1). SSRN 283998.
- "Where were Interracial Couples Illegal?". LovingDay. Retrieved 13 July 2008.
- "Courtroom History" Lovingday.org Retrieved 28 June 2007
- Stein, Edward (2004). "Past and present proposed amendments to the United States constitution regarding marriage". Washington University Law Quarterly. 82 (3). SSRN 576181.
- Ehud R. Toledano (1998). Slavery and abolition in the Ottoman Middle East. University of Washington Press. pp. 13–4. ISBN 978-0-295-97642-6.
- "Jotawa: Afro-Asians in East Africa". Color Q World. Retrieved 15 July 2008.
- Marina Carter; James Ng Foong Kwong (2009). Abacus and Mah Jong: Sino-Mauritian Settlement and Economic Consolidation. Volume 1 of European expansion and indigenous response, v. 1. BRILL. p. 199. ISBN 978-9004175723. Retrieved 17 May 2014.
- Paul Younger Professor Emeritus of Religious Studies McMaster University (2009). New Homelands : Hindu Communities in Mauritius, Guyana, Trinidad, South Africa, Fiji, and East Africa: Hindu Communities in Mauritius, Guyana, Trinidad, South Africa, Fiji, and East Africa. Oxford University Press. p. 33. ISBN 978-0199741922. Retrieved 17 May 2014.
- "What Inter-Ethnic Marriage In Mauritius Tells Us About The Nature of Ethnicity" (PDF): 15. Archived from the original (PDF) on 18 May 2014. Retrieved 17 May 2014.
- Brian L. Moore (1995). Cultural Power, Resistance, and Pluralism: Colonial Guyana, 1838-1900. Volume 22 of McGill-Queen's studies in ethnic history (illustrated ed.). McGill-Queen's Press - MQUP. pp. 272–273. ISBN 978-0773513549. ISSN 0846-8869. Retrieved 1 June 2015.
- Huguette Ly-Tio-Fane Pineo; Edouard Lim Fat (2008). From alien to citizen: the integration of the Chinese in Mauritius. Éditions de l'océan Indien. p. 174. ISBN 978-9990305692. Retrieved 17 May 2014.
- Huguette Ly Tio Fane-Pineo (1985). Chinese Diaspora in Western Indian Ocean. Ed. de l'océan indien. p. 287. ISBN 978-9990305692. Retrieved 17 May 2014.
- "What Inter-Ethnic Marriage In Mauritius Tells Us About The Nature of Ethnicity" (PDF): 16. Archived from the original (PDF) on 18 May 2014. Retrieved 17 May 2014.
- Monique Dinan (2002). Mauritius in the Making: Across the Censuses, 1846-2000. Nelson Mandela Centre for African Culture, Ministry of Arts & Culture. p. 41. ISBN 978-9990390469. Retrieved 1 June 2015.
- Jean-Aimé Rakotoarisoa; Razafindrazaka, H.; Pagani, L.; Ricaut, F.-X.; Antao, T.; Capredon, M.; Sambo, C.; Radimilahy, C.; et al. (6 January 2014). "Genome-wide evidence of Austronesian–Bantu admixture and cultural reversion in a hunter-gatherer group of Madagascar". Proceedings of the National Academy of Sciences. 111 (3): 936–941. Bibcode:2014PNAS..111..936P. doi:10.1073/pnas.1321860111. PMC 3903192. PMID 24395773. Retrieved 11 April 2014.
- "Dienekes' Anthropology Blog: Austronesian (~1/3) Bantu (~2/3) admixture in Madagascar". Dienekes.blogspot.com. 29 January 2014. Retrieved 11 April 2014.
- A small cohort of Island Southeast Asian women founded Madagascar, by Murray P. Cox, Michael G. Nelson, Meryanne K. Tumonggor, François-X. Ricaut and Herawati Sudoyo
- Pan 1994, p. 157
- Bielski, Zosia; Chambers, Stephanie (9 February 2017). "Canada 150: A century and a half of marriage". Globe and Mail. Retrieved 11 November 2018.
- David Nugent, Joan Vincent (2004). A companion to the anthropology of politics. Wiley-Blackwell. p. 407. ISBN 0-631-22972-8
- Yancey, George (22 March 2007). "Experiencing Racism: Differences in the Experiences of Whites Married to Blacks and Non-Black Racial Minorities". Journal of Comparative Family Studies. 38 (2): 197–213. doi:10.3138/jcfs.38.2.197.
- Fredrickson, G. M. (2005). "Mulattoes and metis. Attitudes toward miscegenation in the United States and France since the seventeenth century". International Social Science Journal. 57 (183): 103–112. doi:10.1111/j.0020-8701.2005.00534.x.
- Sweet, Frank. W. (1 November 2006). "Why Did Virginia's Rulers Invent a Color Line?". Essays on the Color Line and the One-Drop Rule. Backintyme Essays. Retrieved 13 July 2008.
- "Echoes of Freedom: South Asian Pioneers in California, 1899–1965 – Chapter 9: Home Life". University of California, Berkeley. Retrieved 8 January 2009.
- Fabros, Jr., Alex S. (February 1995). "When Hilario Met Sally: The Fight Against Anti-Miscegenation Laws". Filipinas Magazine. Burlingame, California: Positively Filipino LLC. Retrieved 25 August 2018 – via Positively Filipino.
- Gates, Henry Louis Jr (2009). In Search of Our Roots: How 19 Extraordinary African Americans Reclaimed Their Past. New York: Crown Publishing. pp. 20–21.
- Fouad Zakharia; Analabha Basu; Devin Absher; Themistocles L Assimes; Alan S Go; Mark A Hlatky; Carlos Iribarren; Joshua W Knowles; Jun Li; Balasubramanian Narasimhan; Steven Sidney; Audrey Southwick; Richard M Myers; Thomas Quertermous; Neil Risch; Hua Tang (2009). "Characterizing the admixed African ancestry of African Americans". Genome Biology. 10 (R141): R141. doi:10.1186/gb-2009-10-12-r141. PMC 2812948. PMID 20025784.
- Katarzyna Bryc; Eric Y. Durand; J. Michael Macpherson; David Reich; Joanna L. Mountain (8 January 2015). "The Genetic Ancestry of African Americans, Latinos, and European Americans across the United States". The American Journal of Human Genetics. 96 (1): 37–53. doi:10.1016/j.ajhg.2014.11.010. PMC 4289685. PMID 25529636. Retrieved 15 May 2016.
- "The Motion Picture Production Code of 1930". Archived from the original on 22 February 2011. Retrieved 17 January 2017.
- "More black women consider 'dating out'". USA Today. 8/5/2007.
- "African & Native Americans share a rich history". African American Registry. c. 2010. Archived from the original on 13 April 2014. Retrieved 11 April 2014.
- Dorothy A. Mays (1 January 2004). Women in Early America: Struggle, Survival, and Freedom in a New World. ABC-CLIO. p. 218. ISBN 978-1-85109-429-5.
- "Border Love on the Rio Grande: African American Men and Latinas in the Rio Grande Valley of South Texas (1850-1940)". The Black Past. 10 June 2003. Retrieved 11 April 2014.
- Chin, Gabriel and Hrishi Karthikeyan, (2002) Asian Law Journal vol. 9 "Preserving Racial Identity: Population Patterns and the Application of Anti-Miscegenation Statutes to Asian Americans, 1910–1950". Papers.ssrn.com. Retrieved 29 January 2012.
- "The United States". Chinese blacks in the Americas. Color Q World. Retrieved 15 July 2008.
- Susan Dente Ross; Paul Martin Lester (19 April 2011). Images That Injure: Pictorial Stereotypes in the Media. ABC-CLIO. pp. 144–. ISBN 978-0-313-37892-8. Retrieved 2 March 2012.
- Evaluation of Group Genetic Ancestry of Populations from Philadelphia and Dakar in the Context of Sex-Biased Admixture in the Americas Stefflova K, Dulik MC, Pai AA, Walker AH, Zeigler-Johnson CM, Gueye SM, Schurr TG, Rebbeck TR – PLOS One (2009). 
- Benson Tong (2004). Asian American children: a historical handbook and guide. Greenwood Publishing Group. pp. 38–. ISBN 978-0-313-33042-1. Retrieved 2 March 2012.
- Love's revolution: interracial marriage by Maria P.P. Root. Page 180
- "Bob Jones University Drops Interracial Dating Ban". Christianity Today.
- "Tiger Woods alienates black community with white lovers". Daily News (New York). 6 December 2009.
- "Miscegenation". Nave's Topical Bible. Bible Tools. Retrieved 13 July 2008.
- Swanbrow, Diane (23 March 2000). "Intimate Relationships Between Races More Common Than Thought". University of Michigan. Retrieved 15 July 2008.
- Krugman, Paul, The Conscience of a Liberal, W. W. Norton & Company, 2007, p. 210.
- Gallup Poll, "Record-High 86% Approve of Black-White Marriages". Retrieved 13 September 2012.
- Foster, Mary. "Interracial Couple Denied Marriage License in La". Associated Press. 16 October 2009.
- Romanzo Adams (2005). Interracial Marriage in Hawaii. Nature. 140. Kessinger Publishing. p. 396. Bibcode:1937Natur.140..665F. doi:10.1038/140665a0. ISBN 978-1-4179-9268-3. Retrieved 14 July 2010.
- Margaret M. Schwertfeger (1982). Interethnic Marriage and Divorce in Hawaii A Panel Study of 1968 First Marriages. Kessinger Publishing. Retrieved 14 July 2010.
- David Anthony Chiriboga; Linda S. Catron (1991). Divorce: crisis, challenge, or relief?. NYU Press. p. 254. ISBN 978-0-8147-1450-8. Retrieved 14 July 2010.
- Gary A. Cretser; Joseph J. Leon (1982). Intermarriage in the United States, Volume 5. Psychology Press. p. 58. ISBN 978-0-917724-60-2. Retrieved 14 July 2010.
- United States Bureau of Education (1921). Bulletin, Issues 13–18. U.S. G.P.O. p. 27. Retrieved 14 July 2010.
- United States. Office of Education (1920). Bulletin, Issue 16. U.S. Dept. of Health, Education, and Welfare, Office of Education. p. 27. Retrieved 14 July 2010.
- American Association of Physical Anthropologists, Wistar Institute of Anatomy and Biology (1920). American journal of physical anthropology, Volume 3. A. R. Liss. p. 492. Retrieved 14 July 2010.
- Gary A. Cretser; Joseph J. Leon (1982). Intermarriage in the United States, Volume 5. Routledge. p. 111. ISBN 978-0-917724-60-2. Retrieved 14 July 2010.
- American Genetic Association (1919). The Journal of heredity, Volume 10. American Genetic Association. p. 42. Retrieved 14 July 2010.
- American Genetic Association (1919). J hered, Volume 10. American Genetic Association. p. 42. Retrieved 14 July 2010.
- Alfred Emanuel Smith (1905). New Outlook, Volume 81. Outlook Publishing Company, Inc. p. 988. Retrieved 14 July 2010.
- The Outlook, Volume 81. Outlook Co. 1905. p. 988. Retrieved 14 July 2010.
- Lowell Gudmundson (May 1984). "Black into White in Nineteenth Century Spanish America: Afro-American Assimilation in Argentina and Costa Rica". Slavery and Abolition. 5 (1). Retrieved 11 April 2014.
- Norman E. Whitten; Arlene Torres (1998). Blackness in Latin America and the Caribbean: Central America and Northern and Western South America. Indiana University Press. p. 429. ISBN 978-0-253-21193-4.
- "2010 Censure". Brazilian Institute of Geography and Statistics. IBGE.
- Fish, Jefferson. "What Does the Brazilian Census Tell Us About Race?". Psychology Today. Psychology Today.
- "2010 Censure". Brazilian Institute of Geography and Statistics. IBGE.
- Monk, Ellis, "The Consequences of “Race and Color” in Brazil", Social Problems, August 2016
- Junior, Manuel Diéguez, and Oscar Uribe Villegas "El Brasil Como Proceso De Mestizaje y Transculturación", Revista Mexicana De Sociología, 1963
- Preethy Sarah Samuel (2000). Cultural Continuity Or Assimilation in the Familial Domain of the Indo-Guyanese. Wayne State University. Sociology (illustrated ed.). ProQuest. p. 38. ISBN 978-0549387626. Retrieved 1 June 2006.
- Margery Kirkpatrick (1993). From the Middle Kingdom to the New World: Aspects of the Chinese Experience in Migration to British Guiana, Volume 1. Volume 1 of From the Middle Kingdom to the New World. M. Kirkpatrick. p. 156. ISBN 978-9768136275. Retrieved 1 June 2006.
- Margery Kirkpatrick (1993). From the Middle Kingdom to the New World: Aspects of the Chinese Experience in Migration to British Guiana, Volume 1. Volume 1 of From the Middle Kingdom to the New World. M. Kirkpatrick. p. 128. ISBN 978-9768136275. Retrieved 1 June 2006.
- Thomas William Francis Gann (1972). "Ancient cities and modern tribes: exploration and adventure in Maya lands". Nature (reprint, illustrated ed.). 119 (3000): 247. Bibcode:1927Natur.119R.631.. doi:10.1038/119631b0. Retrieved 17 May 2014.
- Thomas William Francis Gann (1918). The Maya Indians of Southern Yucatan and Northern British Honduras, Volume 572, Issue 64. Native American legal materials collection. Volume 6 of Human relations area files: Yucatec Maya. U.S. Government Printing Office. p. 32. Retrieved 17 May 2014.
- Thomas Ganns (2001). Terry Rugeley (ed.). Maya Wars: Ethnographic Accounts from Nineteenth-century Yucatán (illustrated ed.). University of Oklahoma Press. p. 175. ISBN 978-0806133553. Retrieved 17 May 2014.
- Brian L. Moore (1987). Race, Power, and Social Segmentation in Colonial Society: Guyana After Slavery, 1838-1891. Volume 4 of Caribbean studies (illustrated ed.). Gordon & Breach Science Publishers. p. 181. ISBN 978-0677219806. ISSN 0275-5793. Retrieved 1 June 2015.
- Julitta Rydlewska; Barbara Braid, eds. (2014). Unity in Diversity, Volume 1: Cultural Paradigm and Personal Identity, Volume 1. Cambridge Scholars Publishing. p. 14. ISBN 978-1443867290. Retrieved 17 January 2017.
- Dennison Moore (1995). Origins and Development of Racial Ideology in Trinidad. Nycan. p. 238. ISBN 978-0968006009. Retrieved 1 June 2015.
- Selwyn D. Ryan (1999). The Jhandi and the Cross: The Clash of Cultures in Post-creole Trinidad and Tobago. Sir Arthur Lewis Institute of Social and Economic Studies, The University of the West Indies. p. 263. ISBN 978-9766180317. Retrieved 1 June 2015.
- Rebecca Chiyoko King-O'Riain; Stephen Small; Minelle Mahtani, eds. (2014). Global Mixed Race. NYU Press. pp. 65–66. ISBN 978-0814770474. Archived from the original on 10 September 2015. Retrieved 17 January 2017.
- Regis, Ferne Louanne (April 2011). "The Dougla in Trinidad's Consciousness" (PDF). History in Action. 2 (1). ISSN 2221-7886. Archived from the original (PDF) on 8 March 2011. Retrieved 28 June 2015.
- Chinese Food in Costa Rica by Jacqueline M. Newman. Flavorandfortune.com. Retrieved 2 March 2012.
- Margaret Tyler Mitchell; Scott Pentzer (2008). Costa Rica: a global studies handbook. ABC-CLIO. pp. 249–. ISBN 978-1-85109-992-4. Retrieved 2 March 2012.
- Costa Rica, People. Philip.greenspun.com. Retrieved 29 January 2012.
- Isabelle Lausent-Herrera (2010). Walton Look Lai; Chee Beng Tan (eds.). The Chinese in Latin America and the Caribbean. Brill ebook titles. BRILL. p. 116. ISBN 978-9004182134. Retrieved 17 May 2014.
- Isabelle Lausent-Herrera (2010). Walton Look Lai; Chee Beng Tan (eds.). The Chinese in Latin America and the Caribbean. Brill ebook titles. BRILL. p. 68. ISBN 978-9004182134. Retrieved 17 May 2014.
- "Identity, Rebellion, and Social Justice Among Chinese Contract Workers in Nineteenth-Century Cuba" (PDF). Archived from the original (PDF) on 20 February 2012. Retrieved 14 June 2013.
- Cuba — History.com Articles, Video, Pictures and Facts. History.com. Retrieved 29 January 2012.
- David Stanley (January 1997). Cuba: a Lonely Planet travel survival kit. Lonely Planet. ISBN 978-0-86442-403-7. Retrieved 29 January 2012.
- CIA – The World Factbook. Cia.gov. Retrieved 29 January 2012.
- Mendizabal, I.; Sandoval, K.; Berniell-Lee, G.; Calafell, F.; Salas, A.; Martinez-Fuentes, A.; Comas, D. (2008). "Genetic origin, admixture, and asymmetry in maternal and paternal human lineages in Cuba". BMC Evolutionary Biology. 8: 213. doi:10.1186/1471-2148-8-213. PMC 2492877. PMID 18644108.
- "Afromestizo". bjmjr.net. Archived from the original on 7 August 2016. Retrieved 22 October 2017.
- Matthew Restall (2005). Beyond Black and Red: African-Native Relations in Colonial Latin America. UNM Press. p. 203. ISBN 978-0-8263-2403-0.
- Lorna Martin at Negril Beach How sex tourism became the basis of a Royal Court play. The Guardian. 23 July 2006. Retrieved 11 December 2011.
- "Sex tourism: When women do it, it's called 'romance travelling'" Archived 18 October 2007 at the Wayback Machine". Canada.com. 27 January 2007.
- "Sex tourism in full boom". Ottawa Citizen. 8 January 2007. Archived from the original on 18 October 2007.
- Frederic Gomes Cassidy; Robert Brock Le Page (2002). Frederic Gomes Cassidy; Robert Brock Le Page (eds.). Dictionary of Jamaican English. University of the West Indies Press. p. 103. ISBN 978-976-640-127-6. Retrieved 1 June 2015.
- Franklin W. Knight; K. O. Laurence, eds. (2011). General History of the Caribbean: The long nineteenth century : nineteenth-century transformations. Volume 4 of General History of the Caribbean. P. C. Emmer, Jalil Sued Badillo, Germán Carrera Damas, B. W. Higman, Bridget Brereton, Unesco (illustrated ed.). UNESCO. p. 228. ISBN 978-92-3-103358-2. Retrieved 1 June 2015.
- Brian L. Moore (1995). Cultural Power, Resistance, and Pluralism: Colonial Guyana, 1838–1900. Volume 22 of McGill-Queen's studies in ethnic history (illustrated ed.). McGill-Queen's Press – MQUP. p. 171. ISBN 978-0-7735-1354-9. ISSN 0846-8869. Retrieved 1 June 2015.
- Howard Johnson (1988). Howard Johnson (ed.). After the Crossing: Immigrants and Minorities in Caribbean Creole Society. Volume 7, Issue 1 of Immigrants & minorities (illustrated ed.). Psychology Press. p. 101. ISBN 978-0-7146-3357-2. Retrieved 1 June 2015.
- Alena Heitlinger (1999). Alena Heitlinger (ed.). Émigré Feminism: Transnational Perspectives. Volume 7, Issue 1 of Immigrants & minorities (illustrated ed.). University of Toronto Press. p. 156. ISBN 978-0-8020-7899-5. Retrieved 1 June 2015.
- Simms TM, Wright MR, Hernandez M, et al. (August 2012). "Y-chromosomal diversity in Haiti and Jamaica: contrasting levels of sex-biased gene flow". American Journal of Physical Anthropology. 148 (4): 618–31. doi:10.1002/ajpa.22090. PMID 22576450.
- Taste of Peru Archived 27 September 2013 at the Wayback Machine. Taste of Peru. Retrieved 29 January 2012.
- Teresa A. Meade (2011). A History of Modern Latin America: 1800 to the Present. Volume 4 of Wiley Blackwell Concise History of the Modern World (illustrated ed.). John Wiley & Sons. ISBN 978-1444358117. Retrieved 17 May 2014.
- Isabelle Lausent-Herrera (2010). Walton Look Lai; Chee Beng Tan (eds.). The Chinese in Latin America and the Caribbean. Brill ebook titles. BRILL. p. 143. ISBN 978-9004182134. Retrieved 17 May 2014.
- Adam McKeown (2001). Chinese Migrant Networks and Cultural Change: Peru, Chicago, and Hawaii 1900-1936 (illustrated ed.). University of Chicago Press. p. 47. ISBN 978-0226560250. Retrieved 17 May 2014.
- Robert G. Lee (1999). Orientals: Asian Americans in Popular Culture. Temple University Press. p. 75. ISBN 978-1439905715. Retrieved 17 May 2014.
- Chee-Beng Tan (2004). Chinese Overseas: Comparative Cultural Issues (illustrated ed.). Hong Kong University Press. p. 47. ISBN 978-9622096615. Retrieved 17 May 2014.
- Josephine D. Lee; Imogene L. Lim; Yuko Matsukawa (2002). Re/collecting Early Asian America: Essays in Cultural History. Temple University Press. p. 181. ISBN 978-1439901205. Retrieved 17 May 2014.
- Walton Look Lai (1998). The Chinese in the West Indies, 1806-1995: A Documentary History. Walton Look Lai (illustrated ed.). Press, University of the West Indies. p. 8. ISBN 978-9766400217. Retrieved 17 May 2014.
- Michael J. Gonzales (2014). Plantation Agriculture and Social Control in Northern Peru, 1875–1933. University of Texas Press. ISBN 978-1477306024. Retrieved 17 May 2014.
- Isabelle Lausent-Herrera (2010). Walton Look Lai; Chee Beng Tan (eds.). The Chinese in Latin America and the Caribbean. Brill ebook titles. BRILL. p. 144. ISBN 978-9004182134. Retrieved 17 May 2014.
- Isabelle Lausent-Herrera (2010). Walton Look Lai; Chee Beng Tan (eds.). The Chinese in Latin America and the Caribbean. Brill ebook titles. BRILL. p. 145. ISBN 978-9004182134. Retrieved 17 May 2014.
- Isabelle Lausent-Herrera (2010). Walton Look Lai; Chee Beng Tan (eds.). The Chinese in Latin America and the Caribbean. Brill ebook titles. BRILL. p. 146. ISBN 978-9004182134. Retrieved 17 May 2014.
- Michael J. Gonzales (2014). Plantation Agriculture and Social Control in Northern Peru, 1875–1933. University of Texas Press. ISBN 978-1477306024. Retrieved 17 May 2014.
- Michael J. Gonzales (1985). Plantation Agriculture and Social Control in Northern Peru, 1875-1933. Brill ebook titles. Volume 62 of Texas Pan American Series. University of Texas Press. p. 100. ISBN 978-0292764910. Retrieved 17 May 2014.
- Elliott Young (2014). Alien Nation: Chinese Migration in the Americas from the Coolie Era Through World War II. The David J. Weber Series in the New Borderlands History. Volume 4 of Wiley Blackwell Concise History of the Modern World (illustrated ed.). UNC Press Books. p. 82. ISBN 978-1469612966. Retrieved 17 May 2014.
- From an Occasional Correspondent (28 June 1873). "THE COOLIE TRADE.; THE SLAVERY OF THE PRESENT. THE TRAFFIC OF PERU HIRING OF THE COO- LIE HORRORS OF THE MIDDLE PASSAGE THE COOLIE'S FATE". New York Times. CALLAO, Peru. Archived from the original on 1 July 2015. Retrieved 17 May 2014.
- Albert Hyma, Mary Stanton. "Streams of civilization". 1. Christian Liberty Press: 215.
- "Arab and native intermarriage in Austronesian Asia". ColorQ World. Retrieved 24 December 2008.
- Tarling, Nicholas (1999). The Cambridge History of Southeast Asia. Cambridge: Cambridge University Press. p. 149. ISBN 978-0-521-66370-0.
- Leupp, pp. 52–3
- Walter Joseph Fischel (1951). Semitic and Oriental studies: a volume presented to William Popper, professor of Semitic languages, emeritus, on the occasion of his seventy-fifth birthday, October 29, 1949. University of California Press. p. 407. Retrieved 2 March 2012.
- Tōyō Bunko (Japan). Kenkyūbu (1928). Memoirs of the Research Department of the Toyo Bunko (the Oriental Library), Issue 2. the University of Michigan: The Toyo Bunko. p. 34. Retrieved 9 February 2011.
- History of Science Society; Académie internationale d'histoire des sciences (1939). Isis. Published by the University of Chicago Press for the History of Science Society. p. 120. Retrieved 2 March 2012.
- "SOUTH VIET NAM: The Girls Left Behind". Time. 10 September 1956.
- "When Ways of Life Collide: Multiculturalism and Its Discontents in the Netherlands". Princeton University Press.
- Fischer-Tiné, H. (2003). "'White women degrading themselves to the lowest depths': European networks of prostitution and colonial anxieties in British India and Ceylon ca. 1880-1914". Indian Economic & Social History Review. 40 (2): 163–190. doi:10.1177/001946460304000202.
- "Comfort Women Were 'Raped': U.S. Ambassador to Japan". Digital Chosunibuto (English edition). 19 March 2007. Archived from the original on 5 June 2008. Retrieved 2 July 2008.
- Tanaka, Toshiyuki (2002). Japan's Comfort Women: Sexual Slavery and Prostitution During World War II and the Us Occupation. ISBN 978-0-415-19401-3.
- Ailee Moon (1998). Korean American Women: From Tradition to Modern Feminism. Greenwood Publishing Group. pp. 248–. ISBN 978-0-275-95977-7. Retrieved 10 March 2013.
- "Congressional Record, V. 151, Pt. 12, July 14 to July 22, 2005". Government Printing Office. Retrieved 22 October 2017 – via Google Books.
- Love for Sale: a global history of prostitution by Nils Ringdal, trans Richard Daly. By Sarah Burton. The Independent. November 2004.
- Bali Beach Gigolos Under Fire. Asia Sentinel, 4 May 2010
- Edward H. Schafer (1963). The Golden Peaches of Samarkand: A Study of Tʻang Exotics. University of California Press. pp. 22–. ISBN 978-0-520-05462-2. Retrieved 2 March 2012.
- Mark Edward Lewis (30 June 2009). China's Cosmopolitan Empire: The Tang Dynasty. Harvard University Press. pp. 170–. ISBN 978-0-674-03306-1. Retrieved 2 March 2012.
- Jacques Gernet (31 May 1996). A History of Chinese Civilization. Cambridge University Press. p. 294. ISBN 978-0-521-49781-7. Retrieved 2 March 2012.
- "Chinese of Arab and Persian descent". ColorQ World. Retrieved 23 December 2008.
- University of California (1868–1952); University of California (System); University of California, Berkeley (1951). University of California publications in Semitic philology, Volumes 11–12. University of California Press. p. 407. Retrieved 29 June 2010.
- Tōyō Bunko (Japan). Kenkyūbu (1928). Memoirs of the Research Department of the Toyo Bunko (the Oriental Library), Issue 2. the University of Michigan: The Toyo Bunko. p. 34. Retrieved 9 February 2011.
- Patricia Buckley Ebrey; Anne Walthall; James Palais (2008). Pre-modern East Asia: to 1800: A Cultural, Social, and Political History. Cengage Learning. p. 97. ISBN 978-0-547-00539-3. Retrieved 29 June 2010.
- Amnon Shiloah (2003). Music in the World of Islam. Wayne State University Press. p. 8. ISBN 978-0-8143-2970-2. Retrieved 29 June 2010.
- Eliot Weinberger (2009). Oranges & Peanuts for Sale. New Directions Publishing. p. 117. ISBN 978-0-8112-1834-4. Retrieved 29 June 2010.
- Maria Jaschok; Jingjun Shui (2000). The History of Women's Mosques in Chinese Islam: A Mosque of their Own. Routledge. p. 74. ISBN 978-0-7007-1302-8. Retrieved 29 June 2010.
- Association for Asian studies (Ann Arbor;Michigan) (1976). A-L, Volumes 1–2. Columbia University Press. p. 817. ISBN 978-0-231-03801-0. Retrieved 29 June 2010.
- Chen, Da-Sheng. "Chinese-Iranian Relations vii. Persian Settlements in Southeastern China during the T'ang, Sung, and Yuan Dynasties". Encyclopædia Iranica. Retrieved 28 June 2010.
- Joseph Needham (1971). Science and civilisation in China, Volume 4. Cambridge University Press. p. 495. ISBN 978-0-521-07060-7. Retrieved 29 June 2010.
- Israeli, Raphael (2002). Islam in China. United States of America: Lexington Books. p. 285. ISBN 978-0-7391-0375-3.
- Michael Dillon (1999). China's Muslim Hui Community: Migration, Settlement and Sects. Richmond: Curzon Press. p. 31. ISBN 978-0-7007-1026-3. Retrieved 17 August 2010.
- Dru C. Gladney (1996). Muslim Chinese: Ethnic Nationalism in the People's Republic. Cambridge Massachusetts: Harvard Univ Asia Center. p. 245. ISBN 978-0-674-59497-5. Retrieved 17 August 2010.
- China archaeology and art digest, Volume 3, Issue 4. Art Text (HK) Ltd. 2000. p. 30. Retrieved 17 August 2010.
- Friedrich Ratzel (1898). The history of mankind, Volume 3. Macmillan and co., ltd. p. 355. Retrieved 30 July 2010.
- Melvyn C. Goldstein; Dawei Sherap; William Siebenschuh; William R. Siebenschuh (2006). The A Tibetan Revolutionary: The Political Life and Times of Bapa Phüntso Wangye. University of California Press. p. 19. ISBN 978-0-520-24992-9. Retrieved 30 July 2010.
- Eliakim Littell; Robert S. Littell (1891). Littell's living age, Volume 191. T.H. Carter & Co. p. 606. Retrieved 30 July 2010.
- The National review, Volume 23. W.H. Allen. 1894. p. 81. Retrieved 30 July 2010.
- China Information Committee (1938). China at war, Volumes 1–2. The China Information Publishing Company. p. 54. Retrieved 30 July 2010.
- Lhasa. Concept Publishing Company. 1939. p. 100. Retrieved 30 July 2010.
- Teichman Eric (2009). Travels of a Consular Officer in Eastern Tibet. BiblioBazaar, LLC. p. 180. ISBN 978-1-110-31267-2. Retrieved 30 July 2010.
- Charles Bell (1992). Tibet Past and Present. Motilal Banarsidass. p. 243. ISBN 978-81-208-1048-8. Retrieved 30 July 2010.
- Ildikó Bellér-Hann (2008). Community matters in Xinjiang, 1880–1949: towards a historical anthropology of the Uyghur. BRILL. pp. 83–85. ISBN 978-90-04-16675-2. Retrieved 30 July 2010.
- Bong, Inyoung A "White Race" without Supremacy: Russians, Racial Hybridity, and Liminality in the Chinese Literature of Manchukuo pages 137-190 from Modern Chinese Literature and Culture, Volume 26, No. 1, Spring 2014 page 147.
- Bong, InYoung A "White Race" without Supremacy: Russians, Racial Hybridity, and Liminality in the Chinese Literature of Manchukuo pages 137-190 from Modern Chinese Literature and Culture, Volume 26, No. 1, Spring 2014 page 147.
- Henry Lansdell (1894). Chinese Central Asia: A Ride to Little Tibet, Volume 2. p. 77. Retrieved 30 July 2010.
- James Hastings; John Alexander Selbie; Louis Herbert Gray (1916). Encyclopædia of religion and ethics, Volume 8. T. & T. Clark. p. 893. Retrieved 30 July 2010.
- Martijn Theodoor Houtsma (1987). E.J. Brill's first encyclopaedia of Islam, 1913–1936, Volume 2. BRILL. p. 849. ISBN 978-90-04-08265-6. Retrieved 30 July 2010.
- Sven Anders Hedin (1899). Through Asia, Volume 2. Harper and brothers. p. 954. Retrieved 30 July 2010.
- Robyn R. Iredale; Naran Bilik; Fei Guo (2003). China's Minorities on the Move: Selected Case Studies. M.E. Sharpe. p. 120. ISBN 978-0-7656-1023-2. Retrieved 30 July 2010.
- Günther Schlee (2002). Imagined Differences: Hatred and the Construction of Identity, Volume 2001. Palgrave Macmillan. p. 76. ISBN 978-1-4039-6031-3. Retrieved 30 July 2010.
- "Global Mappings: Nanjing Anti-African Protests of 1988–89". Diaspora.northwestern.edu. 16 January 1989. Retrieved 11 April 2014.
- Christian Science Monitor: "In China, mixed marriages can be a labor of love – In one major Chinese city, marriages between Chinese and Africans are on the rise. In a country known for monoculture, it isn't easy" By Yepoka Yeebo 21 September 2013
- Moffett, Samuel H. (1998). A History of Christianity in Asia: 1500–1900. Bishop Henry McNeal Turner Studies in North American Black Religion Series. Volume 2 of A History of Christianity in Asia: 1500–1900. Volume 2 (2, illustrated, reprint ed.). Orbis Books. p. 222. ISBN 978-1-57075-450-0. Retrieved 10 December 2014.
- Moffett, Samuel H. (2005). A history of Christianity in Asia, Volume 2 (2 ed.). Orbis Books. p. 222. ISBN 978-1-57075-450-0. Retrieved 10 December 2014.
- Free China Review, Volume 11. W. Y. Tsao. 1961. p. 54. Retrieved 10 December 2014.
- Covell, Ralph R. (1998). Pentecost of the Hills in Taiwan: The Christian Faith Among the Original Inhabitants (illustrated ed.). Hope Publishing House. p. 96. ISBN 978-0-932727-90-9. Retrieved 10 December 2014.
- Manthorpe, Jonathan (2008). Forbidden Nation: A History of Taiwan (illustrated ed.). Macmillan. p. 77. ISBN 978-0-230-61424-6. Retrieved 10 December 2014.
- Meiqi Lee (2004). Being Eurasian: memories across racial divides. Hong Kong University Press. p. 262. ISBN 978-962-209-671-4.
EJ Eitel, in the late 1890s, claims that the 'half-caste population in Hong Kong' were from the earliest days of the settlement almost exclusively the offspring of liaisons between European men and women of outcast ethnic groups such as Tanka. Lethbridge refutes the theory saying it was based on a 'myth' propagated by xenophobic Cantonese to account for the establishment of the Hong Kong Eurasian community. Carl Smith's study in late 1960s on the protected women seems, to some degree, support Eitel's theory. Smith says that the Tankas experienced certain restrictions within the traditional Chinese social structure. Custom precluded their intermarriage with the Cantonese and Hakka-speaking populations. The Tanka women did not have bound feet. Their opportunities for settlement on shore were limited. They were hence not as closely tied to Confucian ethics as other Chinese ethnic groups. Being a group marginal to the traditional Chinese society of the Puntis (Cantonese), they did not have the same social pressure in dealing with Europeans (CT Smith, Chung Chi Bulletin, 27). 'Living under the protection of a foreigner,' says Smith, 'could be a ladder to financial security, if not respectability, for some of the Tanka boat girls' (13 ).
- Maria Jaschok; Suzanne Miers, eds. (1994). Women and Chinese patriarchy: submission, servitude, and escape. Zed Books. p. 223. ISBN 978-1-85649-126-6. Retrieved 1 November 2011.
He states that they had a near-monopoly of the trade in girls and women, and that: The half-caste population in Hong Kong were, from the earliest days of the settlement of the Colony and down to the present day, almost exclusively the offspring of these Tan-ka people. But, like the Tan-ka people themselves, they are happily under the influence of a process of continuous re-absorption in the mass of Chinese residents of the Colony (1895 p. 169)
- Helen F. Siu (2011). Helen F. Siu (ed.). Merchants' Daughters: Women, Commerce, and Regional Culture in South. Hong Kong University Press. p. 305. ISBN 978-988-8083-48-0. Retrieved 2 November 2011.
The half-caste population of Hongkong were . . . almost exclusively the offspring of these Tan-ka women. EJ Eitel, Europe in the History of Hongkong from the Beginning to the Year 1882 (Taipei: Chen-Wen Publishing Co., originally published in Hong Kong by Kelly and Walsh. 1895, 1968), 169.
- Henry J. Lethbridge (1978). Hong Kong, stability and change: a collection of essays. Oxford University Press. p. 75. Retrieved 1 November 2011.
The half-caste population in Hong Kong were, from the earliest days of the settlement of the Colony and down to the present day , almost exclusively the off-spring of these Tan-ka people
- Public Library Ernest John Eitel (1895). Europe in China: the history of Hongkong from the beginning to the year 1882. London: Luzac & Co. p. 169. Retrieved 2 November 2011.
- Weiss, A. M. (2008). "South Asian Muslims in Hong Kong: Creation of a 'Local Boy' Identity". Modern Asian Studies. 25 (3): 417. doi:10.1017/S0026749X00013895.
- Ina Baghdiantz McCabe, Gelina Harlaftis, Iōanna Pepelasē Minoglou (2005). Diaspora Entrepreneurial Networks: Four Centuries of History. Berg Publishers. p. 256. ISBN 978-1-85973-880-1.
- Jonathan Porter (1996). Macau, the imaginary city: culture and society, 1557 to the present. Westview Press. ISBN 978-0-8133-2836-2. Retrieved 29 January 2012.
- macau – The Las Vegas of the East >>Inscrutable Chinese>>English>>北京仁和博苑中医药研究院 Archived 9 March 2012 at the Wayback Machine. Bjrhby.com. Retrieved 29 January 2012.
- Annabel Jackson (2003). Taste of Macau: Portuguese Cuisine on the China Coast (illustrated ed.). Hong Kong University Press. p. x. ISBN 978-962-209-638-7. Retrieved 2 February 2014.
- João de Pina-Cabral, p. 39: To be a Macanese is fundamentally to be from Macao with Portuguese ancestors, but not necessarily to be of Sino-Portuguese descent. The local community was born from Portuguese men. […] but in the beginning the woman was Goanese, Siamese, Indo-Chinese, Malay – they came to Macao in our boats. Sporadically it was a Chinese woman.
- João de Pina-Cabral (2002). Between China and Europe: person, culture and emotion in Macao. Volume 74 of London School of Economics monographs on social anthropology (illustrated ed.). Berg. p. 39. ISBN 978-0-8264-5749-3. Retrieved 1 March 2012.
To be a Macanese is fundamentally to be from Macao with Portuguese ancestors, but not necessarily to be of Sino-Portuguese descent. The local community was born from Portuguese men. […] but in the beginning the woman was Goanese, Siamese, Indo-Chinese, Malay – they came to Macao in our boats. Sporadically it was a Chinese woman.
- C. A. Montalto de Jesus (1902). Historic Macao (2 ed.). Kelly & Walsh, Limited. p. 41. Retrieved 2 February 2014.
- Austin Coates (2009). A Macao Narrative. Volume 1 of Echoes: Classics of Hong Kong Culture and History. Hong Kong University Press. p. 44. ISBN 978-962-209-077-4. Retrieved 2 February 2014.
- Camões Center (Columbia University. Research Institute on International Change) (1989). Camões Center Quarterly, Volume 1. Volume 1 of Echoes: Classics of Hong Kong Culture and History. The Center. p. 29. Retrieved 2 February 2014.
- João de Pina-Cabral, p. 39: When we established ourselves here, the Chinese ostracized us. The Portuguese had their wives, then, that came from abroad, but they could have no contact with the Chinese women, except the fishing folk, the tanka women and the female slaves. Only the lowest class of Chinese contacted with the Portuguese in the first centuries. But later the strength of Christianization, of the priests, started to convince the Chinese to become Catholic. […] But, when they started to be Catholics, they adopted Portuguese baptismal names and were ostracized by the Chinese Buddhists. So they joined the Portuguese community and their sons started having Portuguese education without a single drop of Portuguese blood.
- João de Pina-Cabral, p. 164: I was personally told of people that, to this day, continue to hide the fact that their mothers had been lower-class Chinese women – often even tanka (fishing folk) women who had relations with Portuguese sailors and soldiers.
- Society of Macau: Macanese People, Public Holidays in Macau, Tanka People. Alibris. ISBN 978-1-157-45360-4 Retrieved 29 January 2012.
- João de Pina-Cabral, p. 164
- João de Pina-Cabral, p. 165
- João de Pina-Cabral, p. 164: Henrique de Senna Fernandes, another Macanese author, wrote a short story about a tanka girl who has an affair with a Portuguese sailor. In the end, the man returns to his native country and takes their little girl with him, leaving the mother abandoned and broken-hearted. As her sailorman picks up the child, A-Chan's words are: 'Cuidadinho ... cuidadinho' ('Careful ... careful'). She resigns herself to her fate, much as she may never have recovered from the blow (1978).
- Christina Miu Bing Cheng, p. 173: Her slave-like submissiveness is her only attraction to him. A-Chan thus becomes his slave/mistress, an outlet for suppressed sexual urges. The story is an archetypical tragedy of miscegenation. Just as the Tanka community despises A-Chan's cohabitation with a foreign barbarian, Manuel's colleagues mock his 'bad taste' ('gosto degenerado') (Senna Fernandes, 1978: 15) in having a tryst with a boat girl … As such, the Tanka girl is nonchalantly reified and dehumanized as a thing (coisa). Manuel reduces human relations to mere consumption not even of her physical beauty (which has been denied in the description of A-Chan), but her 'Orientalness' of being slave-like and submissive.
- Christina Miu Bing Cheng, p. 170: We can trace this fleeting and shallow relationship in Henrique de Senna Fernandes' short story, A-Chan, A Tancareira, (Ah Chan, the Tanka Girl) (1978). Senna Fernandes (1923–), a Macanese, had written a series of novels set against the context of Macao and some of which were made into films.
- Hartl, Daniel L.; Jones, Elizabeth W. (2009), Genetics: Analysis of Genes and Genomes, p. 262, ISBN 9780763758684
-  Archived 2 August 2017 at the Wayback Machine
- Haber, Marc; Platt, Daniel E.; Bonab, Maziar Ashrafian; Youhanna, Sonia C.; Soria-Hernanz, David F.; Martínez-Cruz, Begoña; Douaihy, Bouchra; Ghassibe-Sabbagh, Michella; Rafatpanah, Hoshang; Ghanbari, Mohsen; Whale, John; Balanovsky, Oleg; Wells, R. Spencer; Comas, David; Tyler-Smith, Chris; Zalloua, Pierre A.; Consortium, The Genographic (28 March 2012). "Afghanistan's Ethnic Groups Share a Y-Chromosomal Heritage Structured by Historical Events". PLOS ONE. 7 (3): e34288. Bibcode:2012PLoSO...734288H. doi:10.1371/journal.pone.0034288. PMC 3314501. PMID 22470552.
- Bamshad, M.; Kivisild, T.; Watkins, W. S.; Dixon, M. E.; Ricker, C. E.; Rao, B. B.; et al. (2001). "Genetic evidence on the origins of Indian caste populations". Genome Research. 11 (6): 994–1004. doi:10.1101/gr.GR-1733RR. PMC 311057. PMID 11381027.
- From The Discovery of India by Jawaharlal Nehru, reproduced from History: Modern India (p 108) by S.N. Sen, New Age Publishers, ISBN 81-224-1774-4
- Corbridge, Staurt; Harriss, John (2000). Reinventing India: Liberalization, Hindu Nationalism and Popular Democracy. Polity press. p. 8. ISBN 978-0-7456-2076-3.
- Jalal, A. (2009). "Conjuring Pakistan: History as Official Imagining" (PDF). International Journal of Middle East Studies. 27 (1): 73–89. doi:10.1017/S0020743800061596. JSTOR 176188.
- *Jim Shaffer – "Current archaeological data do not support the existence of an Indo-Aryan or European invasion into South Asia any time in the pre- or protohistoric periods. Instead, it is possible to document archaeologically a series of cultural changes reflecting indigenous cultural developments from prehistoric to historic periods"Jim Shaffer. The Indo-Aryan Invasions: Cultural Myth and Archaeological Reality.
- J. P. Mallory – "... the extraordinary difficulty of making a case for expansions from Andronovo to northern India, and attempts to link the Indo-Aryans to such sites as the Beshkent and Vakhsh cultures only gets the Indo-Iranian to Central Asia, but not as far as the seats of the Medes, Persians or Indo-Aryans".
- Edwin Bryant – "India is not the only Indo-European-speaking area that has not revealed any archaeological traces of immigration. There is at least a series of archaeological cultures that can be traced approaching the Indian subcontinent, even if discontinuous, which does not seem to be the case for any hypothetical east-to-west emigration"
- Trivedi, Bijal P (14 May 2001). "Genetic evidence suggests European migrants may have influenced the origins of India's caste system". J. Craig Venter Institute. Genome News Network. Retrieved 27 January 2005.
- Scientists Connect Indian Castes and European Heritage. Scientific American. 15 May 2001.
- Basu, A.; Mukherjee, N.; Roy, S.; Sengupta, S.; Banerjee, S.; Chakraborty, M.; Dey, B.; Roy, M.; Roy, B.; Bhattacharyya, N. P.; Roychoudhury, S.; Majumder, P. P. (2003). "Ethnic India: A Genomic View, with Special Reference to Peopling and Structure". Genome Research. 13 (10): 2277–2290. doi:10.1101/gr.1413403. PMC 403703. PMID 14525929.
- Mountain, J. L.; Hebert, J. M.; Bhattacharyya, S.; Underhill, P. A.; Ottolenghi, C.; Gadgil, M.; Cavalli-Sforza, L. L. (1995). "Demographic history of India and mtDNA-sequence diversity". American Journal of Human Genetics. 56 (4): 979–992. PMC 1801212. PMID 7717409.
- Thanseem, I.; Thangaraj, K.; Chaubey, G.; Singh, V.; Bhaskar, L. V. S.; Reddy, B. M.; Reddy, A. G.; Singh, L. (2006). "Genetic affinities among the lower castes and tribal groups of India: Inference from Y chromosome and mitochondrial DNA". BMC Genetics. 7: 42. doi:10.1186/1471-2156-7-42. PMC 1569435. PMID 16893451.
- Brian Handwerk (10 January 2006). "India Acquired Language, Not Genes, From West, Study Says". National Geographic. Retrieved 8 December 2006.
- Indians are one people descended from two tribes. Dnaindia.com (25 September 2009). Retrieved 11 December 2011.
- Leupp, p. 52
- Leupp, p. 49
- N. K. Mishra; Sabita Tripathy (2002). A Critical Response to Indian English Literature. Atlantic Publishers & Dist. pp. 59, 65, 68. ISBN 978-8126900824. Retrieved 1 June 2006.
- Fisher, M. H. (2007). "Excluding and Including "Natives of India": Early-Nineteenth-Century British-Indian Race Relations in Britain". Comparative Studies of South Asia, Africa and the Middle East. 27 (2): 301–312. doi:10.1215/1089201x-2007-007.
- Tambe, A. (2005). "The Elusive Ingenue: A Transnational Feminist Analysis of European Prostitution in Colonial Bombay". Gender & Society. 19 (2): 160–179. doi:10.1177/0891243204272781.
- Enloe, Cynthia H. (2000). Maneuvers: The International Politics of Militarizing Women's Lives. University of California Press. p. 58. ISBN 978-0-520-22071-3.
- Kent, Eliza F. (2004). Converting Women. Oxford University Press US. pp. 85–6. ISBN 978-0-19-516507-4.
- Kaul, S. (1996). "Colonial figures and postcolonial reading". Diacritics. 26: 74–89. doi:10.1353/dia.1996.0005.
- Carter, Sarah (1997). Capturing Women: The Manipulation of Cultural Imagery in Canada's Prairie West. McGill-Queen's University Press. p. 17. ISBN 978-0-7735-1656-4.
- Loomba, Ania (1998). Colonialism-postcolonialism. Routledge. pp. 79–80. ISBN 978-0-415-12809-4.
- Muslim Communities in Myanmar. ColorQ World
- CHOWDHURY, RITA (18 November 2012). "The Assamese Chinese story". The Hindu. Chennai, India. Retrieved 17 May 2014.
- Das, Gaurav (22 October 2013). "Tracing roots from Hong Kong to Assam". The Times of India. Retrieved 17 May 2014.
- editor (8 December 2010). "CHINESE-ASSAMESE: How To Stay Silent In Chinese". Manipur Online. Retrieved 17 May 2014.
- MITRA, DOLA (29 November 2010). "How To Stay Silent In Chinese". Outlook. Retrieved 17 May 2014.
- Sharma, Anup (22 October 2013). "HOMECOMING: CHINESE TO REVISIT BIRTHPLACE IN ASSAM". the pioneer. Guwahati. Retrieved 17 May 2014.
- "HOMECOMING: CHINESE TO REVISIT BIRTHPLACE IN ASSAM". The Telegraph. Calcutta, India. 18 April 2010. Archived from the original on 29 October 2014. Retrieved 17 May 2014.
- "Assamese of Chinese origin facing severe identity crisis". oneindia. 17 May 2015. Retrieved 17 May 2014.
- Bora, Bijay Sankar (25 May 2015). "Taunted as spies, China war victims seethe silently". The Tribune. Guwahati. Retrieved 17 May 2014.
- TALUKDAR, SUSHANTA (8 November 2010). "Assamese of Chinese origin can visit State: Gogoi". The Hindu. GUWAHATI. Retrieved 17 May 2014.
- leon (29 April 2010). "Sino-Indian war in 1962 – Bitter Memories". Dhapa.
May 17, 2014
- Sarat Ch; ra Roy (Rai Bahadur), eds. (1959). Man in India, Volume 39. A. K. Bose. p. 309. Retrieved 2 March 2012.
d: TAMIL-CHINESE CROSSES IN THE NILGIRIS, MADRAS. S. S. Sarkar* (Received on 21 September 1959) DURING May 1959, while working on the blood groups of the Kotas of the Nilgiri Hills in the village of Kokal in Gudalur, inquiries were made regarding the present position of the Tamil-Chinese cross described by Thurston (1909). It may be recalled here that Thurston reported the above cross resulting from the union of some Chinese convicts, deported from the Straits Settlement, and local Tamil Paraiyan
- Edgar Thurston; K. Rangachari (1909). Castes and tribes of southern India, Volume 2 (PDF). Government press. p. 99. Archived from the original on 18 May 2014. Retrieved 2 March 2012.
99 CHINESE-TAMIL CROSS in the Nilgiri jail. It is recorded * that, in 1868, twelve of the Chinamen " broke out during a very stormy night, and parties of armed police were sent out to scour the hills for them. They were at last arrested in Malabar a fortnight
- Government Museum (Madras, India) (1897). Bulletin …, Volumes 2–3. MADRAS: Printed by the Superintendent, Govt. Press. p. 31. Retrieved 2 March 2012.
ON A CHINESE-TAMIL CKOSS. Halting in the course of a recent anthropological expedition on the western side of the Nilgiri plateau, in the midst of the Government Cinchona plantations, I came across a small settlement of Chinese, who have squatted for some years on the slopes of the hills between Naduvatam and Gudalur, and developed, as the result of 'marriage' with Tamil pariah women, into a colony, earning an honest livelihood by growing vegetables, cultivating cofl'ce on a small scale, and adding to their income from these sources by the economic products of the cow. An ambassador was sent to this miniature Chinese Court with a suggestion that the men should, in return for monies, present themselves before me with a view to their measurements being recorded. The reply which came back was in its way racially characteristic as between Hindus and Chinese. In the case of the former, permission to make use of their bodies for the purposes of research depends essentially on a pecuniary transaction, on a scale varying from two to eight annas. The Chinese, on the other hand, though poor, sent a courteous message to the effect that they did not require payment in money, but would be perfectly happy if I would give them, as a memento, copies of their photographs. The measurements of a single family, excepting a widowed daughter whom I was not permitted to see, and an infant in arms, who was pacified with cake while I investigated its mother, are recorded in the following table:
- Edgar Thurston (2004). Badagas and Irulas of Nilgiris, Paniyans of Malabar: A Cheruman Skull, Kuruba Or Kurumba – Summary of Results. Volume 2, Issue 1 of Bulletin (Government Museum (Madras, India)). Asian Educational Services. p. 31. ISBN 978-81-206-1857-2. Retrieved 2 March 2012.
- Government Museum (Madras, India) (1897). Bulletin …. 2–3. Madras: Printed by the Superintendent, Govt. Press. p. 32. Retrieved 2 March 2012.
- Edgar Thurston (2004). Badagas and Irulas of Nilgiris, Paniyans of Malabar: A Cheruman Skull, Kuruba Or Kurumba – Summary of Results. Volume 2, Issue 1 of Bulletin (Government Museum (Madras, India)). Asian Educational Services. p. 32. ISBN 978-81-206-1857-2. Retrieved 2 March 2012.
- Edgar Thurston; K. Rangachari (1987). Castes and Tribes of Southern India. Nature. 84 (illustrated ed.). Asian Educational Services. pp. 98–99. Bibcode:1910Natur..84..365.. doi:10.1038/084365a0. ISBN 978-81-206-0288-5. Retrieved 2 March 2012.
- Edgar Thurston (1897). Note on tours along the Malabar coast. Volumes 2-3 of Bulletin, Government Museum (Madras, India). Superintendent, Government Press. p. 31. Retrieved 17 May 2014.
- Sarat Chandra Roy (Rai Bahadur) (1954). Man in India, Volume 34, Issue 4. A.K. Bose. p. 273. Retrieved 2 March 2012.
Thurston found the Chinese element to be predominant among the offspring as will be evident from his description. 'The mother was a typical dark-skinned Tamil Paraiyan. The colour of the children was more closely allied to the yellowish
- Mahadeb Prasad Basu (1990). An anthropological study of bodily height of Indian population. Punthi Pustak. p. 84. Retrieved 2 March 2012.
Sarkar (1959) published a pedigree showing Tamil-Chinese-English crosses in a place located in the Nilgiris. Thurston (1909) mentioned an instance of a mating between a Chinese male with a Tamil Pariah female. Man (Deka 1954) described
- Sarat Ch; ra Roy (Rai Bahadur), eds. (1959). Man in India, Volume 39. A. K. Bose. p. 309. Retrieved 2 March 2012.
d: TAMIL-CHINESE CROSSES IN THE NILGIRIS, MADRAS. S. S. Sarkar* (Received on 21 September 1959) iURING May 1959, while working on the blood groups of the Kotas of the Nilgiri Hills in the village of Kokal in Gudalur, enquiries were made regarding the present position of the Tamil-Chinese cross described by Thurston (1909). It may be recalled here that Thurston reported the above cross resulting from the union of some Chinese convicts, deported from the Straits Settlement, and local Tamil Paraiyan
- Leupp, p. 53
- Leupp, p. 48
- Leupp, p. 50
- Michael S. Laver (2011). The Sakoku Edicts and the Politics of Tokugawa Hegemony. Cambria Press. p. 152. ISBN 978-1-60497-738-7. Retrieved 2 February 2014.
- HOFFMAN, MICHAEL (26 May 2013). "The rarely, if ever, told story of Japanese sold as slaves by Portuguese traders". The Japan Times. Retrieved 2 March 2014.
- "Europeans had Japanese slaves, in case you didn't know…". Japan Probe. 10 May 2007. Archived from the original on 4 March 2014. Retrieved 2 March 2014.
- Nelson, Thomas (Winter 2004). "Monumenta Nipponica (Slavery in Medieval Japan)". Monumenta Nipponica. 59 (4): 463–492. JSTOR 25066328.
- Jōchi Daigaku (2004). Monumenta Nipponica: Studies on Japanese Culture, Past and Present, Volume 59, Issues 3-4. Sophia University. p. 463. Retrieved 2 February 2014.
- Michael Weiner, ed. (2004). Race, Ethnicity and Migration in Modern Japan: Imagined and imaginary minorites (illustrated ed.). Taylor & Francis. p. 408. ISBN 978-0-415-20857-4. Retrieved 2 February 2014.
- Kwame Anthony Appiah; Henry Louis Gates, Jr., eds. (2005). Africana: The Encyclopedia of the African and African American Experience (illustrated ed.). Oxford University Press. p. 479. ISBN 978-0-19-517055-9. Retrieved 2 February 2014.
- Anthony Appiah; Henry Louis Gates, eds. (2010). Encyclopedia of Africa, Volume 1 (illustrated ed.). Oxford University Press. p. 187. ISBN 978-0-19-533770-9. Retrieved 2 February 2014.
- "The National Eugenic Law" The 107th law that Japanese Government promulgated in 1940 (国民優生法) 第一条 本法ハ悪質ナル遺伝性疾患ノ素質ヲ有スル者ノ増加ヲ防遏スルト共ニ健全ナル素質ヲ有スル者ノ増加ヲ図リ以テ国民素質ノ向上ヲ期スルコトヲ目的トス, Kimura, Jurisprudence in Genetics
- Robertson, J. (2002). "Blood talks: Eugenic modernity and the creation of new Japanese" (PDF). History and Anthropology. 13 (3): 191–216 (205–206). doi:10.1080/0275720022000025547. PMID 19499628. Archived from the original (PDF) on 9 December 2012. Retrieved 11 December 2011.
- Crossing National Borders: Human Migration Issues in Northeast Asia, edited by Tsuneo Akaha, Anna Vassilieva 
- Yuki Tanaka, Hidden Horrors, Japanese War Crimes in World War II, 1996, pp. 94–98., Evidence documenting sex-slaves coercion revealed, "An estimated 200,000 to 300,000 women across Asia, predominantly Korean and Chinese, are believed to have been forced to work as sex slaves in Japanese military brothels", BBC & 8 December 2000;
"Historians say thousands of women – as many as 200,000 by some accounts – mostly from Korea, China and Japan worked in the Japanese military brothels", Irish Examiner & 8 March 2007;
AP & 7 March 2007;
CNN & 29 March 2001
- Herbert Bix, Hirohito and the Making of Modern Japan, 2001, p. 538, citing Kinkabara Samon and Takemae Eiji, Showashi : kokumin no naka no haran to gekido no hanseiki-zohoban, 1989, p. 244.
- A Heterology of American GIs during World War II Archived 7 July 2007 at the Wayback Machine by Xavier Guillaume, Department of Political Science, University of Geneva July 2003, (H-NET review of Peter Schrijvers. "The GI War against Japan: American Soldiers in Asia and the Pacific during World War II". New York: New York University Press, 2002) The citation is cited to page 212 of "The GI War against Japan".
- Molasky, Michael S. (1999). The American Occupation of Japan and Okinawa: Literature and Memory. p. 16. ISBN 978-0-415-19194-4.
- Molasky, Michael S.; Rabson, Steve (2000). Southern Exposure: Modern Japanese Literature from Okinawa. p. 22. ISBN 978-0-8248-2300-9.
- Sheehan, Susan D.; Elizabeth, Laura; Selden, Hein Mark. "Islands of Discontent: Okinawan Responses to Japanese and American Power": 18.
- Ijime: A Social Illness of Japan by Akiko Dogakinai. Lclark.edu (26 December 1994). Retrieved 11 December 2011.
- "Press Conference by Mr Doudou Diène, Special Rapporteur of the Commission on Human Rights". Archived from the original on 29 March 2007. Retrieved 5 January 2007.
- "Japan racism 'deep and profound'". BBC News (11 July 2005). Retrieved 5 January 2007.
- "Aso says Japan is nation of 'one race'", The Japan Times, 18 October 2005
- McLelland 2010, p. 518.
- McLelland 2010, p. 529.
- McLelland 2010, pp. 519–520.
- "Muslim society in Korea is developing and growing". Pravda. 6 November 2002. Archived from the original on 6 February 2009. Retrieved 23 December 2008.
- Grayson, James Huntley (2002). Korea: A Religious History. Routledge. p. 195. ISBN 978-0-7007-1605-0.
- Baker, Don (Winter 2006). "Islam Struggles for a Toehold in Korea". Harvard Asia Quarterly. Archived from the original on 17 May 2007. Retrieved 23 April 2007.
- "덕수장씨". Rootsinfo.co.kr (Korean language). Archived from the original on 19 November 2005. Retrieved 20 March 2006.
- Eui-Young Yu and Earl H. Phillips, Korean Women in Transition: At Home and Abroad, Center for Korean-American and Korean Studies, California State University, Los Angeles, 1987, p. 185 ISBN 0-942831-00-4.
- Japan PM: Moving US base impossible CCTV News – CNTV English. (5 May 2010) Retrieved 29 January 2012.
- Hae-in, Shin (3 August 2006). "Korea Greets New Era of Multiculturalism". The Korea Herald. Retrieved 15 July 2008.
- Lee, H. K. (2008). "International marriage and the state in South Korea: Focusing on governmental policy". Citizenship Studies. 12: 107–123. doi:10.1080/13621020701794240.
- Hye-Kyung Lee (2008). "International Marriage and the State in South Korea|" (PDF). Citizenship Studies. 12: 107–123. doi:10.1080/13621020701794240. Retrieved 22 December 2008.
- Korea's ethnic nationalism is a source of both pride and prejudice, according to Gi-Wook Shin Archived 20 July 2011 at the Wayback Machine. Aparc.stanford.edu. Retrieved 11 December 2011.
- Park Chung Myth of Pure-Blood Nationalism Blocks Multi-Ethnic Society Archived 25 July 2011 at the Wayback Machine. The Korean Times. 14 August 2006
- "'코시안'(Kosian) 쓰지 마라! (Do not use Kosian)". Naver news (in Korean) February 23, 2006. Archived from the original on 23 July 2012. Retrieved 4 March 2006. See English-language reaction on The Marmot's Hole
- Do not use the new word Kosian, AMNESTY International South Korea Section, 2006, 07.
- "Ward's Win Brings 'Race' to the Fore". Korea Times. 9 February 2006. Archived from the original on 21 May 2009. Retrieved 4 March 2006.
- "For mixed-race children in Korea, happiness is too far away". Yonhap News. Archived from the original on 1 March 2006. Retrieved 4 March 2006.
- S. Koreans Reclaim Biracial Football Champion as One of Them, Los Angeles Times, 13 February 2006
- Reid, Anthony (1990). Southeast Asia in the Age of Commerce, 1450–1680: The lands below the winds. Volume 1 of Southeast Asia in the Age of Commerce, 1450–1680 (illustrated, reprint, revised ed.). New Haven: Yale University Press. p. 165. ISBN 978-0-300-04750-9. Retrieved 10 December 2014.
- MacLeod, Murdo J.; Rawski, Evelyn Sakakida, eds. (1998). European Intruders and Changes in Behaviour and Customs in Africa, America, and Asia Before 1800. Volume 30 of An Expanding World, the European Impact on World History, 1450–1800, Vol 30 (illustrated, reprint ed.). Ashgate. p. 636. ISBN 978-0-86078-522-4. Retrieved 10 December 2014.
- Hughes, Sarah S.; Hughes, Brady, eds. (1995). Women in World History: Readings from prehistory to 1500. Volume 1 of Sources and studies in world history (illustrated ed.). M.E. Sharpe. p. 219. ISBN 978-1-56324-311-0. Retrieved 10 December 2014.
- Tingley, Nancy (2009). Asia Society. Museum (ed.). Arts of Ancient Viet Nam: From River Plain to Open Sea. Andreas Reinecke, Museum of Fine Arts, Houston (illustrated ed.). Asia Society. p. 249. ISBN 978-0-300-14696-7. Retrieved 10 December 2014.
- Hamilton, Alexander (1997). Smithies, Michael (ed.). Alexander Hamilton: A Scottish Sea Captain in Southeast Asia, 1689–1723 (illustrated, reprint ed.). Silkworm Books. p. 205. ISBN 978-9747100457. Retrieved 10 December 2014.
- Daniels, Timothy P. (2005). Building Cultural Nationalism in Malaysia. Routledge. p. 189. ISBN 978-0-415-94971-2.
- Yegar, Moshe (1972). The Muslims of Burma: a Study of a Minority Group. Schriftenreihe des Südasien-Instituts der Universität Heidelberg. Wiesbaden: Harrassowitz. p. 6. ISBN 978-3-447-01357-4. OCLC 185556301.
- Lay, Pathi U Ko (1973). "Twentieth Anniversary Special Edition of Islam Damma Beikman". Myanmar Pyi and Islamic Religion: 109–11.
- T. V. Sanjiva Row; Pinayur Ramanatha Aiyar; Palangamal Hari Rao (1912). The All India Digest, Section Ii (civil), 1811-1911, Volume 2. T. A. Venkasawmy Row and T. S. Krishnasawmy Row. p. 577. Retrieved 17 May 2014.
- Thangaraj, K.; Singh, L.; Reddy, A. G.; Rao, V. R.; Sehgal, S. C.; Underhill, P. A.; et al. (2003). "Genetic Affinities of the Andaman Islanders, a Vanishing Human Population". Current Biology. 13 (2): 86–93. Bibcode:1996CBio....6.1213A. doi:10.1016/S0960-9822(02)01336-2. PMID 12546781.
- :: Overseas Compatriot Affairs Commission, R.O.C. :: Archived 4 January 2011 at the Wayback Machine. Ocac.gov.tw (24 August 2004). Retrieved 14 August 2010.
- Historical Timeline Of The Royal Sultanate Of Sulu Including Related Events Of Neighboring Peoplesby Josiah C. Seasite.niu.edu (30 August 2000). Retrieved 14 August 2010.
- the non-Jewish members of the European Volk are Aryans. . . .
Eric Ehrenreich (10 October 2007). The Nazi Ancestral Proof: Genealogy, Racial Science, and the Final Solution. Indiana University Press. pp. 9, 10. ISBN 978-0-253-11687-1.
- S. H. Milton (2001). ""Gypsies" as social outsiders in Nazi Germany". In Robert Gellately; Nathan Stoltzfus (eds.). Social Outsiders in Nazi Germany. Princeton University Press. pp. 216, 231. ISBN 978-0-691-08684-2.
- Meldungen aus dem Reich: Auswahl aus den geheimen Lageberichten des Sicherheitsdienstes der SS 1939–1944 (11965; Reports from the Reich: Selection from the secret reviews of the situation of the SS 1939–1944; 1984 extended to 14 vols.), Heinz Boberach (ed. and compilator), Munich: Deutscher Taschenbuch Verlag (dtv), 21968, (dtv-dokumente; vol. 477) p. 208. ISBN B0000BSLXR
- The earlier deportations of Jews and Gentiles of Jewish descent from Austria and Pomerania (both to occupied Poland) as well as Baden and the Palatinate (both to occupied France) had remained a spontaneous episode.
- At the Wannsee Conference the participants decided to include persons classified as Jews, but married to persons classified as Aryans, however, only after a divorce. In October 1943 an act, facilitating compulsory divorce imposed by the state, was ready for appointment, however, Hitler never granted the competent referees an audience. Pressure by the NSDAP headquarters in early 1944 also failed. Cf. Uwe Dietrich Adam, Judenpolitik im Dritten Reich, Düsseldorf: 2003, pp. 222–234. ISBN 3-7700-4063-5
- Beate Meyer, Die Verfolgung und Ermordung der Hamburger Juden 1933–1945, Landeszentrale für politische Bildung (ed.), Hamburg: Landeszentrale für politische Bildung, 2006, p. 83. ISBN 3-929728-85-0
- In summer 1945 all in all 8,000 Berliners whom the Nazis had classified as Jews because of 3 or 4 grandparents survived. Their personal faith – like Jewish, Protestant, Catholic or irreligionist – is mostly not recorded, since only the Nazi files which use the Nazi racial definitions report on them. 4,700 out of the 8,000 survived due to their living in a mixed marriage. 1,400 survived hiding, out of 5,000 who tried. 1,900 had returned from Theresienstadt. Cf. Hans-Rainer Sandvoß, Widerstand in Wedding und Gesundbrunnen, Gedenkstätte Deutscher Widerstand (ed.), Berlin: Gedenkstätte Deutscher Widerstand, 2003, (Schriftenreihe über den Widerstand in Berlin von 1933 bis 1945; No. 14), p. 302. ISSN 0175-3592
- Diemut Majer (2003). "Non-Germans" Under the Third Reich: The Nazi Judicial and Administrative System in Germany and Occupied Eastern Europe with Special Regard to Occupied Poland, 1939-1945. JHU Press. p. 180. ISBN 978-0-8018-6493-3.
- Majer, Diemut (22 October 2017). "Non-Germans" Under the Third Reich: The Nazi Judicial and Administrative System in Germany and Occupied Eastern Europe with Special Regard to Occupied Poland, 1939-1945. JHU Press. ISBN 9780801864933. Retrieved 22 October 2017 – via Google Books.
- Leila J. Rupp, Mobilizing Women for War, p 125, ISBN 0-691-04649-2
- Robert Edwin Hertzstein, The War That Hitler Won p139 ISBN 0-399-11845-4
- Nazi Ideology and the Holocaust. United States Holocaust Memorial Museum. January 2007. p. 58. ISBN 978-0-89604-712-9.
- Majer, "Non-Germans" Under the Third Reich, p.855
- Cf. the Bundesgesetz über die Anerkennung freier Ehen (as of 23 June 1950, Federal law on recognition of free marriages).
- Denis Sinor (1990). The Cambridge of early Inner Asia. Cambridge University Press. pp. 112–. ISBN 978-0-521-24304-9. Retrieved 11 December 2011.
- Origins and Language. Source: U.S. Library of Congress. This article incorporates text from this source, which is in the public domain.
- A Country Study: Hungary. Federal Research Division, Library of Congress. 1990. ISBN 978-0-16-029202-6. Retrieved 6 March 2009.
- Józsa Hévizi Autonomies in Europe and Hungary. (PDF). Corvinus Society (2004)
- National and historical symbols of Hungary. Nemzetijelkepek.hu. Retrieved 11 December 2011.
- Richard Bessel, Dirk Schumann Life after death: approaches to a cultural and social history of Europe during the 1940s and 1950s. (2003). Cambridge University Press. p. 143. ISBN 0-521-00922-7
- Braham, Randolph L. - Tibori Szabó, Zoltán, A Magyarországi Holokauszt Földrajzi Enciklopediája [The Geographic Encyclopedia of the Holocaust in Hungary]. Budapest:Park Publishing, 3 vol. (2006), Vol 1, Borsod
- Kees Versteegh, et al. Encyclopedia of Arabic Language and Linguistics, BRILL, 2006.
- Izquierdo Labrado, Julio. "La esclavitud en Huelva y Palos (1570–1587)" (in Spanish). Retrieved 14 July 2008.
- Salloum, Habeeb. "The impact of the Arabic language and culture on English and other European languages". The Honorary Consulate of Syria. Archived from the original on 30 June 2008. Retrieved 14 July 2008.
- "Real Academia Española". Archived from the original on 4 July 2012. Retrieved 9 December 2009.
- Robert Lacey (1983), Aristocrats, p. 67, Little, Brown and Company
- de Larramendi, Manuel Corografía de la muy noble y muy leal provincia de Guipúzcoa, Bilbao, 1986, facsimile edition of that from Editorial Ekin, Buenos Aires, 1950. (Also published by Tellechea Idígoras, San Sebastián, 1969.) Quoted in La idea de España entre los vascos de la Edad Moderna, by Jon Arrieta Alberdi, Anales 1997–1998, Real Sociedad Económica Valenciana de Amigos del País
- "LIMPIEZA DE SANGRE - Auñamendi Eusko Entziklopedia". www.euskomedia.org. Retrieved 22 October 2017.
- Adams, S. M.; Bosch, E.; Balaresque, P. L.; Ballereau, S. P. J.; Lee, A. C.; Arroyo, E.; López-Parra, A. M.; Aler, M.; Grifo, M. S. G. (2008). "The Genetic Legacy of Religious Diversity and Intolerance: Paternal Lineages of Christians, Jews, and Muslims in the Iberian Peninsula". The American Journal of Human Genetics. 83 (6): 725–736. doi:10.1016/j.ajhg.2008.11.007. PMC 2668061. PMID 19061982.
- Flores, Carlos; Maca-Meyer, Nicole; González, Ana M; Oefner, Peter J; Shen, Peidong; Pérez, Jose A; Rojas, Antonio; Larruga, Jose M; Underhill, Peter A (2004). "Reduced genetic structure of the Iberian peninsula revealed by Y-chromosome analysis: Implications for population demography". European Journal of Human Genetics. 12 (10): 855–63. doi:10.1038/sj.ejhg.5201225. PMID 15280900.
- González, AM; Brehm, A; Pérez, JA; Maca-Meyer, N; Flores, C; Cabrera, VM (2003). "Mitochondrial DNA affinities at the Atlantic fringe of Europe". American Journal of Physical Anthropology. 120 (4): 391–404. doi:10.1002/ajpa.10168. PMID 12627534.
- Giacomo, F.; Luca, F.; Popa, L. O.; Akar, N.; Anagnou, N.; Banyko, J.; Brdicka, R.; Barbujani, G.; Papola, F.; et al. (2004). "Y chromosomal haplogroup J as a signature of the post-neolithic colonization of Europe". Human Genetics. 115 (5): 357–71. doi:10.1007/s00439-004-1168-9. PMID 15322918.
- Sutton, WK; Knight, A; Underhill, PA; Neulander, JS; Disotell, TR; Mountain, JL (2006). "Toward resolution of the debate regarding purported crypto-Jews in a spanish-American population: Evidence from the Y chromosome". Annals of Human Biology. 33 (1): 100–11. doi:10.1080/03014460500475870. PMID 16500815.
- Zalloua, Pierre A.; Platt, Daniel E.; El Sibai, Mirvat; Khalife, Jade; Makhoul, Nadine; Haber, Marc; Xue, Yali; Izaabel, Hassan; Bosch, Elena; et al. (2008). "Identifying Genetic Traces of Historical Expansions: Phoenician Footprints in the Mediterranean". The American Journal of Human Genetics. 83 (5): 633–42. doi:10.1016/j.ajhg.2008.10.012. PMC 2668035. PMID 18976729.
- "La cifra de los sefardíes puede estar sobreestimada, ya que en estos genes hay mucha diversidad y quizá absorbieron otros genes de Oriente Medio" ("The Sephardic result may be overestimated, since there is much diversity in those genes and maybe absorbed other genes from the Middle East"). ¿Pone en duda Calafell la validez de los tests de ancestros? "Están bien para los americanos, nosotros ya sabemos de dónde venimos" (Puts Calafell in doubt the validity of ancestry tests? "They can be good for the Americans, we already know from where we come from)" Yanes, Javier (4 December 2008) Tres culturas en el ADN. publico.es
- Saey, Tina Hesman (3 January 2009). "Spanish Inquisition couldn't quash Moorish, Jewish genes". ScienceNews. 175: 1. doi:10.1002/scin.2009.5591750111.
We think it might be an over estimate .. The genetic makeup of Sephardic Jews is probably common to other Middle Eastern populations, such as the Phoenicians, that also settled the Iberian Peninsula, Calafell says. In our study, that would have all fallen under the Jewish label
- "El doctor Calafell matiza que (...) los marcadores genéticos usados para distinguir a la población con ancestros sefardíes pueden producir distorsiones". "ese 20% de españoles que el estudio señala como descendientes de sefardíes podrían haber heredado ese rasgo de movimiento más antiguos, como el de los fenicios o, incluso, primeros pobladores neolíticos hace miles de años." "Dr. Calafell clarifies that (...) the genetic markers used to distinguish the population with Sephardim ancestry may produce distortions. The 20% of Spaniards that are identified as having Sephardim ancestry in the study could have inherited that same marker from older movements like the Phoenicians, or even the first Neolithic settlers thousands of years ago" Caceres, Pedro (4 December 2008) Uno de cada tres españoles tiene marcadores genéticos de Oriente Medio o el Magreb. elmundo.es
- Spanish Inquisition left genetic legacy in Iberia , New Scientist, 4 December 2008.
- Capelli, Cristian; Onofri, Valerio; Brisighelli, Francesca; Boschi, Ilaria; Scarnicci, Francesca; Masullo, Mara; Ferri, Gianmarco; Tofanelli, Sergio; et al. (2009). "Moors and Saracens in Europe: Estimating the medieval North African male legacy in southern Europe". European Journal of Human Genetics. 17 (6): 848–52. doi:10.1038/ejhg.2008.258. PMC 2947089. PMID 19156170.
- Emma Blake, Emma (2008). "The Familiar Honeycomb: Byzantine Era Reuse of Sicily's Prehistoric Rock-Cut Tombs". In Ruth M. Van Dyke, Susan E. Alcock (ed.). Archaeologies of Memory. Blackwell Publishers. p. 201. doi:10.1002/9780470774304.ch10. ISBN 978-0-470-77430-4.
- Alex E. Felice, "Genetic origin of contemporary Maltese," The Sunday Times (of Malta), 5 August 2007, last visited 5 August 2007
- Italian women win cash for wartime rapes Archived 15 July 2013 at the Wayback Machine. Listserv.acsu.buffalo.edu. Retrieved 11 December 2011.
- "1952: Il caso delle "marocchinate" al Parlamento". Retrieved 22 November 2008.
- Gribanova, Lyubov "Дети-метисы в России: свои среди чужих" Archived 4 November 2008 at the Wayback Machine (in Russian). Nashi Deti Project. Retrieved 25 February 2010.
- "Love and Race in Modern Russia". The Moscow Times. 14 February 2017.
- See generally Jay Winik (2007), The Great Upheaval.
- Donald Quataert (2000). The Ottoman Empire, 1700–1922. New York: Cambridge University Press. p. 2. ISBN 978-0-521-63328-4.
- "The sultanate of women". Channel 4. Retrieved 30 January 2010.
- "The Ottoman Empire’s Life-or-Death Race". Smithsonian. 22 March 2012
- Anglo-Indians. Movinghere.org.uk. Retrieved 11 December 2011.
- Asians in Britain: Their Social, Cultural and Political Lives. Fathom.com. Retrieved 11 December 2011.
- Fisher, Michael Herbert (2006). Counterflows to Colonialism. Orient Blackswan. ISBN 978-81-7824-154-8.
- "Inter-Ethnic Marriage: 2% of all Marriages are Inter-Ethnic". National Statistics. 21 March 2005. Retrieved 15 July 2008.
- Bland, L. (2005). "White Women and Men of Colour: Miscegenation Fears in Britain after the Great War". Gender & History. 17: 29–61. doi:10.1111/j.0953-5233.2005.00371.x.
- Major new study reveals the rise of mixed-race Britain. Some ethnic groups 'will disappear', The Observer, 18 January 2009
- Islam and slavery: Sexual slavery, BBC, 7 September 2009
- "Horrible Traffic in Circassian Women—Infanticide in Turkey," New York Daily Times, 6 August 1856. Chnm.gmu.edu. Retrieved 11 December 2011.
- Soldier Khan. Avalanchepress.com. Retrieved 11 December 2011.
- ''When europeans were slaves: Research suggests white slavery was much more common than previously believed'' Archived 25 July 2011 at the Wayback Machine. Researchnews.osu.edu. Retrieved 11 December 2011.
- Davis, Robert. Christian Slaves, Muslim Masters: White Slavery in the Mediterranean, the Barbary Coast and Italy, 1500–1800. Based on "records for 27,233 voyages that set out to obtain slaves for the Americas". Stephen Behrendt, "Transatlantic Slave Trade", Africana: The Encyclopedia of the African and African American Experience (New York: Basic Civitas Books, 1999), ISBN 0-465-00071-1.
- Ulrich Marzolph, Richard van Leeuwen, Hassan Wassouf (2004). The Arabian Nights Encyclopedia. ABC-CLIO. pp. 289–90. ISBN 978-1-57607-204-2.
- Ulrich Marzolph, Richard van Leeuwen, Hassan Wassouf (2004). The Arabian Nights Encyclopedia. ABC-CLIO. pp. 172–4. ISBN 978-1-57607-204-2.
- Richards, M.; Rengo, C.; Cruciani, F.; Gratrix, F.; Wilson, J. F.; Scozzari, R.; MacAulay, V.; Torroni, A. (2003). "Extensive Female-Mediated Gene Flow from Sub-Saharan Africa into Near Eastern Arab Populations". The American Journal of Human Genetics. 72 (4): 1058–1064. doi:10.1086/374384. PMC 1180338. PMID 12629598.
- Zentall, S. (1975). "Optimal stimulation as theoretical basis of hyperactivity". The American Journal of Orthopsychiatry. 45 (4): 549–563. doi:10.1111/j.1939-0025.1975.tb01185.x. PMID 1180338.
- John Lewis Burckhardt (2005) . "Description of a Journey from Upper Egypt through the Deserts of Nubia to Berber and Suakin, and from thence to Djidda in Arabia. Performed in the Year 1814.". Travels in Nubia. The University of Adelaide Library.
- "Crusaders 'left genetic legacy'". BBC News. 27 March 2008.
- United Arab Emirates, US Department of State
- Protection Act of 2000: Trafficking in Persons Report 2007, US Department of State
- Country Narratives: Near East, US Department of State
- Azoulay, Yuval. "Justice Ministry drafts civil marriage law for 'refuseniks'". Haaretz.
- "75 Percent of Israeli Jews Oppose Intermarriage, New Poll Says". The Jewish Daily Forward. 22 August 2014. Retrieved 24 August 2014.
- "'Protecting' Jewish girls from Arabs". Jerusalem Post. 18 September 2009.
- Cook, Jonathan. "Israeli drive to prevent Jewish girls dating Arabs". The National.
- Reider, Dimi (4 February 2010). "Tel Aviv presents: Municipal program to prevent Arab boys from dating Jewish girls". Coteret.
- Sobelman, Batsheba (18 August 2014). "Right-wing extremists can't break the love of a Muslim man and Jewish woman in Israel". smh.com.au. Retrieved 24 August 2014.
- Sullivan, Rodney (1993). "'It had to happen': the Gamboas and Australian–Phillipine interactions". In Reynaldo C. Ileto; Rodney Sullivan (eds.). Discovering Australasia: Essays on Philippine-Australian Interactions. James Cook University. p. 112.
- "Calwell Says 'No Harlem in Australia'". The Sydney Morning Herald. 23 November 1949.
- Tīpuna, ancestors, grandparents "Māori Dictionary". Retrieved 19 January 2012.
- Sharp, Andrew (1991). Justice and the Māori. Auckland: Oxford University Press. pp. 43–44.
- Spoonley, Paul (1993). Racism and Ethnicity. Auckland: Oxford University Press. pp. 38–46.
- Spoonley, Paul (1993). Racism and Ethnicity. Auckland: Oxford University Press. pp. 38–39.
- "Harawira comments hurt race relations". The New Zealand Herald. NZPA. 4 August 2010. Retrieved 25 October 2011.
- Sá, Lúcia. Rain Forest Literature: Amazonian Texts and Latin American Culture. Minneapolis, Minnesota: U of Minnesota Press, 2004. ISBN 978-0-8166-4325-7
- Hispanic Origin and Race of Coupled Households: 2000 U.S. Census. Retrieved 29 June 2007.
- "More black women consider 'dating out'". usatoday30.usatoday.com. Retrieved 22 October 2017.
- "Table FG4. Married Couple Family Groups, by Presence of Own Children In Specific Age Groups, and Age, Earnings, Education, and Race and Hispanic Origin of Both Spouses: 2010 (thousands)". U.S. Census Bureau.
- After 40 years, interracial marriage flourishing. Msnbc.com. 15 April 2007.
- Degrading Stereotypes Ruin Dating Experience Archived 4 March 2016 at the Wayback Machine. Modelminority.com (22 October 2002). Retrieved 11 December 2011.
- Jeffrey S. Passel, Wendy Wang and Paul Taylor Marrying Out: One-in-Seven New U.S. Marriages Is Interracial or Interethnic Archived 11 June 2016 at the Wayback Machine. (PDF). Pew Research Center. 4 June 2010
- McClain DaCosta, Kimberly (2007). Making multiracials: state, family, and market in the redrawing of the color line. Stanford University Press. p. 9. ISBN 978-0-8047-5546-7.
- Langhorne Folan, Karyn (2010). Don't Bring Home a White Boy: And Other Notions That Keep Black Women from Dating Out. Simon and Schuster. p. 11. ISBN 978-1-4391-5475-5.
- Staples, Robert (2006). Exploring black sexuality. Rowman & Littlefield. p. 124. ISBN 978-0-7425-4659-2.
- "New generation doesn't blink at interracial relationships". USA Today (2 August 2006).
- "Most Americans Approve of Interracial Dating". Gallup.com. 7 October 2005.
- "Interracial and Cross Cultural Dating of Generation Y". St. Cloud State University.
- "In online dating, blacks more open to romancing whites than vice versa". Berkely.edu 11 February 2011.
- "Love Isn't Color-Blind: White Online Daters Spurn Blacks". healthland.time.com 22 February. 2011
- Jordan, Miriam (17 February 2012). "More Marriages Cross Race, Ethnicity Lines". The Wall Street Journal. Theosophical University Press. Retrieved 18 February 2012.
- Yen, Hope (26 May 2010). "Interracial Marriage Still Rising, But Not As Fast: Report". Huffington Post. AP.
- "Marrying Out". Jeffrey S. Passel, Wendy Wang and Paul Taylor, Pew Research Center. 4 June 2010.
- Bratter, J. L.; King, R. B. (2008). "'But Will It Last?': Marital Instability Among Interracial and Same-Race Couples". Family Relations. 57 (2): 160–171. doi:10.1111/j.1741-3729.2008.00491.x.
- Escóssia, F. (23 October 2000) "Casamento reflete discriminação racial." Folha de S.Paulo.
- Chasteen, John Charles; Wood, James A (2003). Problems in modern Latin American history, sources and interpretations. Sr Books. pp. 4–10. ISBN 978-0-8420-5060-9.
- Bryc, Katarzyna et al. "The genetic ancestry of African, Latino, and European Americans across the United States" 23andme. pp. 22, 38 doi:10.1101/009340. "Supplemental Tables and Figures". p. 42. 18 September 2014. Retrieved 16 July 2015.
- Gates, Jr., Henry Louis (11 February 2013). "Exactly How 'Black' Is Black America?".
- Sailer, Steve (8 May 2002). "Analysis: White prof finds he's not". UPI.
- Shriver, et al., "Skin pigmentation, biogeographical ancestry and admixture mapping Archived 30 December 2014 at the Wayback Machine, Hum Genet (2003) 112 : 387–39.
- Jim Wooten, "Race Reversal Man Lives as ‘Black’ for 50 Years — Then Finds Out He’s Probably Not, ABC News (2004).
- Sweet, Frank W. (31 July 2005). Legal History of the Color Line: The Notion of Invisible Blackness. Backintyme Publishing. p. 542. ISBN 978-0-939479-23-8.
- Sweet, Frank W. (8 June 2004). "Afro-European Genetic Admixture in the United States". Essays on the Color Line and the One-Drop Rule. Backintyme Essays. Retrieved 13 July 2008.
- Stuckert, Robert P. (May 1908). "African Ancestry of the White American Population" (PDF). The Ohio Journal of Science. 58 (3): 155. Retrieved 13 July 2008.
- Kayser, M.; Brauer, S.; Schädlich, H.; Prinz, M.; Batzer, M. A.; Zimmerman, P. A.; Boatin, B. A.; Stoneking, M. (2003). "Y Chromosome STR Haplotypes and the Genetic Structure of U.S. Populations of African, European, and Hispanic Ancestry". Genome Research. 13 (4): 624–634. doi:10.1101/gr.463003. PMC 430174. PMID 12671003.
- "Interracial Dating & Marriage". asian-nation.org. Retrieved 30 August 2007.
- "Multiracial / Hapa Asian Americans". asian-nation.org. Retrieved 30 August 2007.
- CIA Factbook. Cia.gov. Retrieved 11 December 2011.
- Mexico. Encyclopædia Britannica
- Fejerman, L.; Carnese, F. R.; Goicoechea, A. S.; Avena, S. A.; Dejean, C. B.; Ward, R. H. (2005). "African ancestry of the population of Buenos Aires". American Journal of Physical Anthropology. 128 (1): 164–170. doi:10.1002/ajpa.20083. PMID 15714513.
- Aidi, Hisham (2 April 2002). "Blacks in Argentina: Disappearing Acts". History Notes. The Global African Community. Retrieved 13 July 2008.
- Skidmore, Thomas E. (April 1992). "Fact and Myth: Discovering a Racial Problem in Brazil" (PDF). Working Paper. 173.
- Brasil perde brancos e pretos e ganha 3,2 milhões de pardos. Noticias.uol.com.br (18 September 2009). Retrieved 11 December 2011.
- Martínez Marignac, Verónica L.; Bianchi Néstor O.; Bertoni Bernardo; Parra Esteban J. (2004). "Characterization of Admixture in an Urban Sample from Buenos Aires, Argentina, Using Uniparentally and Biparentally Inherited Genetic Markers". Human Biology. 76 (4): 543–57. doi:10.1353/hub.2004.0058. PMID 15754971.
- Gonçalves, V. F.; Prosdocimi F.; Santos L. S.; Ortega J. M.; Pena S. D. J. (9 May 2007). "Sex-biased gene flow in African Americans but not in American Caucasians". Genetics and Molecular Research. 6 (2): 256–61. ISSN 1676-5680. PMID 17573655. Retrieved 13 July 2008.
- Alves-Silva, Juliana; da Silva Santos, Magda; Guimarães, Pedro E. M.; Ferreira, Alessandro C. S.; Bandelt, Hans-Jürgen; Pena, Sérgio D. J.; et al. (2000). "The Ancestry of Brazilian mtDNA Lineages". The American Journal of Human Genetics. 67 (2): 444–461. doi:10.1086/303004. PMC 1287189. PMID 10873790.
- Salzano, Francisco M.; Cátira Bortolini, Maria (2002). The Evolution and Genetics of Latin American Populations. Cambridge Studies in Biological and Evolutionary Anthropology. 28. Cambridge: Cambridge University Press. p. 512. ISBN 978-0-521-65275-9.
- Ferbel, Dr. P. J. "Not Everyone Who Speaks Spanish is from Spain: Taíno Survival in the 21st Century Dominican Republic". Archived 29 May 2010 at the Wayback Machine Kacikie: Journal of Caribbean Amerindian History and Anthropology. . Retrieved 24 September 2009.
- Martínez Cruzado, Juan C. (2002). The Use of Mitochondrial DNA to Discover Pre-Columbian Migrations to the Caribbean:Results for Puerto Rico and Expectations for the Dominican Republic. Archived 22 June 2004 at the Wayback Machine Kacike: The Journal of Caribbean Amerindian History and Anthropology. Lynne Guitar, Ed. (Retrieved 25 September 2006)
- Pre Colonial Period. geocities.com
- Capelli, C.; Wilson, J. F.; Richards, M.; Stumpf, M. P. H.; Gratrix, F.; Oppenheimer, S.; Underhill, P.; Pascali, V. L.; Ko, T. M.; Goldstein, D. B. (2001). "A Predominantly Indigenous Paternal Heritage for the Austronesian-Speaking Peoples of Insular Southeast Asia and Oceania". The American Journal of Human Genetics. 68 (2): 432–443. doi:10.1086/318205. PMC 1235276. PMID 11170891.
- Kalaydjieva, L.; Morar, B.; Chaix, R.; Tang, H. (2005). "A newly discovered founder population: The Roma/Gypsies". BioEssays. 27 (10): 1084–1094. doi:10.1002/bies.20287. PMID 16163730.
- Malyarchuk, B. A.; Grzybowski, T.; Derenko, M. V.; Czarny, J.; Miscicka-Sliwka, D. (2006). "Mitochondrial DNA Diversity in the Polish Roma". Annals of Human Genetics. 70 (2): 195–206. doi:10.1111/j.1529-8817.2005.00222.x. PMID 16626330.
- Morar, B.; Gresham, D.; Angelicheva, D.; Tournev, I.; Gooding, R.; Guergueltcheva, V.; et al. (2004). "Mutation History of the Roma/Gypsies". The American Journal of Human Genetics. 75 (4): 596–609. doi:10.1086/424759. PMC 1182047. PMID 15322984.
- Kalaydjieva, L.; Gresham, D.; Calafell, F. (2001). "Genetic studies of the Roma (Gypsies): A review". BMC Medical Genetics. 2: 5. doi:10.1186/1471-2350-2-5. PMC 31389. PMID 11299048.
- Kalaydjieva, Luba; Gresham, David; Calafell, Francesc (2001). "Genetic studies of the Roma (Gypsies): A review". BMC Medical Genetics. 2: 5. doi:10.1186/1471-2350-2-5. PMC 31389. PMID 11299048. Figure 4.
- Gresham, D.; Morar, B.; Underhill, P. A.; Passarino, G.; Lin, A. A.; Wise, C.; et al. (2001). "Origins and Divergence of the Roma (Gypsies)". American Journal of Human Genetics. 69 (6): 1314–1331. doi:10.1086/324681. PMC 1235543. PMID 11704928.
- Christina Miu Bing Cheng (1999). Macau: a cultural Janus. Hong Kong University Press. ISBN 978-962-209-486-4.
- João de Pina-Cabral (2002). Between China and Europe: person, culture and emotion in Macao. Volume 74 of London School of Economics monographs on social anthropology. Berg. ISBN 978-0-8264-5749-3.
- Leupp, Gary P. (2003). Interracial Intimacy in Japan. Continuum International Publishing Group. ISBN 978-0-8264-6074-5.
- Pan, Lynn (1994), Sons of the Yellow Emperor: A History of the Chinese Diaspora, Kodansha Globe, ISBN 978-1-56836-032-4
- Cavanaugh-O'Keefe, John. (23 October 2000). The Roots of Racism and Abortion: An Exploration of Eugenics. Xlibris Corporation. p. 268. ISBN 978-0-7388-3089-6. See esp. "Chapter Seven: Laws Against Mixing Races"[self-published source]
- Croly, David Goodman (1864). Miscegenation, The Theory of the Blending of the Races, Applied to the American White Man and Negro. New York: H. Dexter, Hamilton & Co. ISBN 978-0-7388-3089-6.
- Deschamps, Bénédicte, Le racisme anti-italien aux États-Unis (1880–1940), in Exclure au nom de la race (États-Unis, Irlande, Grande-Bretagne), Michel Prum (Éd.). Paris: Syllepse, 2000. 59–81.
- Hodes, Martha, ed. (1998). "Miscegenation". Reader's Companion to U.S. Women's History. New York, Boston: Houghton Mifflin Company. ISBN 978-0-395-67173-3.
- Jacobson, Matthew Frye, Whiteness of a different color. European Immigrants and the Alchemy of Race, Harvard University Press, 1998.
- Kaplan, S. (1949). "The Miscegenation Issue in the Election of 1864". The Journal of Negro History. 34 (3): 274–343. doi:10.2307/2715904. JSTOR 2715904.
- Lemire, Elise (July 2002). "Miscegenation": Making Race in America. Philadelphia: University of Pennsylvania Press. ISBN 978-0-8122-3664-4.
- Novkov, Julie, Racial union: law, intimacy, and the White state in Alabama, 1865–1954, University of Michigan Press, 2008, pp. 125–128.
- Novkov, J. (2002). "Racial Constructions: The Legal Regulation of Miscegenation in Alabama, 1890-1934". Law and History Review. 20 (2): 225–277. doi:10.2307/744035. JSTOR 744035.
- Pascoe, Peggy (19 April 2004). "Why the Ugly Rhetoric Against Gay Marriage Is Familiar to this Historian of Miscegenation". George Mason University's History News Network. Retrieved 14 July 2008.
- Rosenthal, Debra J. (2004). Race Mixture in Nineteenth-Century U.S and Spanish-American Fiction. University of North Carolina Press. ISBN 978-0-8078-5564-5.
- Werner Sollors, ed. (19 October 2000). Interracialism: Black-White Intermarriage in American History, Literature, and Law (Sollors, Werner ed.). Oxford: Oxford University Press. ISBN 978-0-19-512856-7.
- Tehranian, John, Whitewashed: America's invisible Middle Eastern minority, New York University Press, 2009. ISBN 978-0-8147-8306-1
- Ubeysekara, Ruwan Nisantha, Questioning the Revival: White Ethnicities in the Racial Pentagon, PhD Thesis, University of Bath, 2008.
|Look up miscegenation in Wiktionary, the free dictionary.|
|Wikimedia Commons has media related to Miscegenation.|
- Explore Famous Interracial Couples and Other Race Relations Issues on the About.com Website.
- Perez v. Sharp
- Historical Background on Miscegenation
- Ernest Ingersoll (1920). . Encyclopedia Americana.