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Interracial marriage is a form of marriage outside a specific social group (exogamy) involving spouses who belong to different races or racialized ethnicities.

In the past, such marriages were outlawed in the United States, Nazi Germany and Apartheid South Africa as miscegenation. It became legal throughout the United States in 1967, following the decision of the U.S. Supreme Court under Chief Justice Earl Warren in the case Loving v. Virginia, which ruled that race-based restrictions on marriages, such as the anti-miscegenation law in the state of Virginia, violated the Equal Protection Clause of the United States Constitution.^[1]^[2]

Legality

Many jurisdictions have had regulations banning or restricting not just interracial marriage but also interracial sexual relations, including Germany during the Nazi period, South Africa under apartheid, and many states in the United States prior to a 1967 Supreme Court decision.

Complications

Often couples in intercultural marriages face barriers that most married couples of the same culture are not exposed to.^[3]^[4] Intercultural marriages are often influenced by external factors that can create dissonance and disagreement in relationships.^[5] Different cultures endure vastly diverse moral, ethical and value foundations that influence their perceptions of individual, family and societal lifestyle. When these foundations are operating alongside the foundation of different cultural roots, as in intercultural marriages, problems and disagreement oftentimes occur. Interracial relationships can also be affected by immigrations problems, passport and citizen issues if they are residing abroad with their partner^[5] However, interracial marriages are not always intercultural marriages, as in some countries, such as the United States, people of different races can share the same cultural background and society.

According to studies by Jenifer L. Bratter and Rosalind B. King made publicly available on the Education Resources Information Center, 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.^[6] Conversely, White female-Black male and White female-Asian male marriages are more prone to divorce than White-White pairings.^[6]

Family and society

The most common external factors influencing intercultural relationships and marriages are the acceptance of the family and the society in which the couple lives.^[5] Sometimes, the families of the partners display rejection, resistance, hostility and lack of acceptance for their kin's partner.^[5] Specific issues regarding the family; including generational gaps in ideology, and how the wedding will be held; which ties into how tradition will or will not be practiced. Many intercultural couples report conflict arising over issues of how to carry out child raising and religious worship as well. Dealing with racism from outside sources is also a common area of potential conflict.

Communication style

Intercultural couples may possess differing communication styles. Individuals from a high context culture are not verbally explicit in their communication behaviors.^[7] These cultures typically consist of eastern world countries where collectivism and relational harmony underlie communication behavior. By contrast, individuals from a low context culture use direct obvious communication styles to convey information.^[7] In situations where marriage occurs between two people from differing communication contextual backgrounds, conflict may arise from relational challenges posed by the underlying assumptions of high/low context cultures. Challenges posed by differing communication styles are common among intercultural marriage couples.^[8] The longer the two individuals have existed in the current culture the less likely this is to pose an issue. If one or more partners within the marriage is relatively new to the dominant culture the likelihood for conflict to unfold on these bases increases.^[8]

Management

Intercultural couples tend to face hardships most within-culture relationships do not.^[9] Various resources which focus on conflict resolution of intercultural differences in marriage relationships have become available in the media. Specialized counseling and support groups have also become available to these couples. Conflict resolution and mediation of the infrastructural issues faced by intercultural couples leads to a broader understanding of culture and communication.^[10] The concept of racial literacy was developed by sociologist France Winddance Twine to describe the ways in which these families teach their children about race and its impact.

Benefits

It has been claimed by a number of scholars that diversity within a family system "enhances open communication for individuals to cultivate so they can have greater depth, and views of people within our world".^[11]

It has also been claimed that the offspring of interracial marriages have a number of health and well being advantages due to genetic diversity.^[12]^[13]

Americas

United States

Interracial marriage in the United States has been fully legal in all U.S. states since the 1967 Supreme Court decision that deemed anti-miscegenation state laws unconstitutional, with many states choosing to legalize interracial marriage at much earlier dates. Anti-miscegenation laws have played a large role in defining racial identity and enforcing the racial hierarchy. The United States has many ethnic and racial groups, and interracial marriage is fairly common among most of them. Interracial marriages increased from 2% of married couples in 1970 to 7% in 2005^[14]^[15] and 8.4% in 2010.^[16]

According to a Pew Research Center analysis of census data conducted in 2013, 12% of newlyweds married someone of a different race. (This share does not take into account the "interethnic" marriages between Hispanics and non-Hispanics).^[17] And, most Americans say they approve of racial or ethnic intermarriage – not just in the abstract, but in their own families. About six-in-ten say it would be fine with them if a family member told them they were going to marry someone from any major race/ethnic groups other than their own.^[18]

Some racial groups are more likely to intermarry than others. Of the 3.6 million adults who got married in 2013, 58% of Native Americans, 28% of Asians, 19% of blacks and 7% of whites have a spouse whose race was different from their own. The overall numbers mask significant gender gaps within some racial groups. Among blacks, men are much more likely than women to marry someone of a different race. Fully a quarter of black men who got married in 2013 married someone who was not black. Only 12% of black women married outside of their race. For Asians, the gender pattern goes in the opposite direction: Asian women are much more likely than Asian men to marry someone of a different race. Among newlyweds in 2013, 37% of Asian women married someone who was not Asian, while 16% of Asian men married outside of their race. However, Asian women are more likely to marry Asian men than any other men of different ethnic background. Native Americans have the highest interracial marriage rate among all single-race groups. Women are slightly more likely to "marry out" than men in this group: 61% of Native American female newlyweds married outside their race, compared with 54% of Native American male newlyweds.^[17]

Although the anti-miscegenation laws have been revoked by the Warren Court in 1967, the social stigma related to black interracial marriages still exists in today's society although to a much lesser degree. Research by Tucker and Mitchell-Kerman from 1990 has shown that Blacks intermarry far less than any other non-White group^[19] and in 2010, only 17.1% of Blacks married interracially, a rate far lower than the rates for Hispanics and Asians.^[16] Black interracial marriages in particular engender problems associated with racist attitudes and perceived relational inappropriateness.^[20] There is also a sharp gender imbalance to Black interracial marriages: In 2008, 22% of all black male newlyweds married interracially while only 9% of black female newlyweds married outside their race, making them one of the least likely of any race or gender to marry outside their race and the least likely to get married at all.^[21]

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 Hidalga 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.^[22]

The Chinese that migrated were almost entirely of Cantonese origin. Hundreds of thousands of Chinese men in the U.S, mostly of Cantonese origin from Taishan migrated to the United States. Anti-miscegenation laws in many states prohibited Chinese men from marrying white women.^[23] After the Emancipation Proclamation, many intermarriages in some states were not recorded and historically, Chinese American men married African American women in high proportions to their total marriage numbers due to few Chinese American women being in the United States. After the Emancipation Proclamation, many Chinese Americans immigrated to the Southern states, particularly Arkansas, to work on plantations. For example, in 1880, the tenth US Census of Louisiana alone counted 57% of interracial marriages between these Chinese to be with black and 43% to be with white women.^[24] Between 20 and 30 percent of the Chinese who lived in Mississippi married black women before 1940.^[25] In a genetic study of 199 samples from African American males found one belong to haplogroup O2a ( or 0.5% )^[26] 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 during the 19th century and black, or African-American slaves or ex-slaves may have contributed to her ethnic 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 cohabited. In 1900, based on Liang 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 white women.^[27] In the 1960s census showed 3500 Chinese men married to white women and 2900 Chinese women married to white men. It also showed 300 Chinese men married to Black women and vice versa 100.^[28]

Hawaii

Most Asiatic-Hawaiian men also married Hawaiians and European women (and vice versa). On the census, some Chinese with little "native blood" would be classified as Chinese – not as Asiatic-Hawaiians – due to "dilution of native blood". Intermarriage started to decline in the 1920s.^[29] Portuguese and other Caucasian people married Chinese people.^[30]^[31]

Canada

In Canada, 2011, 4.6% of all civil unions are interracial ones, an 18% increase from 2006 (3.9%), and a 77% increase from 1991 (2.6%).^[32] Vancouver reported the highest rate of interracial unions, at 9.6%, and Toronto in second place at 8.2%. Major census metropolitan areas had higher frequencies of mixed unions (6.0%) compared to areas that were not classified as such (1.0%). Younger people were more likely to be in a mixed union; the highest proportion of couples in mixed unions was among persons aged 25 to 34 (7.7%), 35 to 44 (6.8%), 15 to 24 (6.1%), 45 to 54 (4.1%), and 55 and over (2.7%).^[32]

The 2006 study had an interesting find, that people born in Canada were more likely to marry someone of another race as opposed to those who immigrated there;^[33] only 12% of first generation immigrant visible minorities were in a mixed union, this figure is higher for second generation immigrants (51%) and three or more generation immigrants (69%). There are a few examples of this:

63% of Canadian-born Blacks (who were in couples) were in mixed unions, while the numbers for Blacks born in the Caribbean and Bermuda (17%), and Africa (13%) were much lower percentages.
For Chinese people born in Canada, 54% (who were in couples) were with someone non-Chinese (it's not noted if this figure refers to anyone who is not East Asian (race), or just not Chinese (nationality)), compared to only 3% of those born in China who immigrated to Canada.
33% of South Asian Canadians who were born in Canada, were in a mixed union, compared to only 3% of those who were born in South Asia.

One theory for this may include that those who immigrate as adults, may have already found a partner before immigrating to Canada.^[33]

Certain visible minority groups had higher rates of being in mixed unions;

78.7% of Japanese
64.9% of multiracial people
48.2% of Latin Americans
40.2% of Blacks
29.8% of Filipinos
25.4% of Arabs / West Asians
22.5% of Koreans
21.9% of Southeast Asians (other than Filipinos)
19.4% of Chinese
13.0% of South Asians
52.4% of other groups;

There are no statistics that show data for Whites or Aboriginals.

The 2006 study also stated that same-sex couples are about 2.5 times more likely to be in an interracial marriage as opposed to opposite-sex couples, 9.8% of same-sex marriages are interracial.^[33] There were some theories as to why; same-sex marriage in Canada become legal in 2005, whereas opposite sex marriage was always legal, and it also mentions that same-sex couples are more likely to be in common-law marriages, and common-law marriages had a higher frequency of mixed unions.

One study done by Reg Bibby found that 92% of Canadians are accepting of interracial marriages.^[34]

Latin America

In Latin America, most of the population are descended from Amerindians, Europeans and Africans. They formed the Mestizo and Mulatto populations that populate the countries in Latin America. Intermarriage and inter-relations occurred on a larger scale than most places in the world. In some countries, Asian immigrants have also intermarried among the groups. About 300,000 Cantonese coolies and migrants (almost all males) were shipped 1849 to 1874 Latin America. Around 20,000 Mostly Cantonese and some Hakka coolies migrated to Jamaica, Guyana, Trinidad. ,a few of them also intermarried with Black women and East Indian women.

Guyana

Marriages between Indian women and Chinese men in 1892 numbered six as reported by Immigration Agent Gladwin.^[35]

Peru

There were almost no women among the nearly entirely male Chinese coolie population that migrated to Peru and Cuba. Chinese men had almost no contact with local women in Peru.^[36]^[37]

A few Chinese coolie married non-Chinese women.^[38]

Cuba

120,000 Cantonese coolies (all males) entered Cuba under contract for 80 years, most did not marry, but Hung Hui (1975) cites there was frequent sexual activity between black women and Cantonese coolies. According to Osberg (1965) the free Chinese conducted the practice of buying slave women and freeing them expressly for marriage. In the nineteenth and twentieth centuries, Chinese men (Cantonese) engaged in sexual activity with white Cuban women and black Cuban women, and from such relations many children were born.^[39]

In the 1920s an additional 30,000 Cantonese and small groups of Japanese also arrived; both immigrations were exclusively male, and there was rapid intermarriage with white, black, and mulato populations.^[40] ^[41]^[42]

In the study of Genetic origin, admixture, and asymmetry in maternal and paternal human lineages in Cuba. Thirty-five Y-chromosome SNPs were typed in the 132 male individuals of the Cuban sample. The study does not include any people with some Chinese ancestry. All the samples were White Cubans and Black Cubans. 2 out of 132 male sample belong to East Asian Haplogroup O2 which is found in significant frequencies among Cantonese people is found in 1.5% of Cuban population.^[43]

Mexico

The Mexicali officials estimate was that slightly more than 2,000 are full-blooded Chinese and about 8,000 are mixed-blood Chinese-Mexicans. Other estimates claimed 50,000 residents more than thought who are of Chinese descent. 10,000 full-blooded Chinese, down from 35,000 in the 1920s.^[44] Marriage of these people to full-blooded Mexicans is diluting the community further.^[44]

Costa Rica

The Chinese originated from the Cantonese male migrants. Pure Chinese make up only 1% of the Costa Rican population, but according to Jacqueline M. Newman, as close to 10% of the people in Costa Rica are Chinese, if we count the people who are Chinese, married to a Chinese person, or of mixed Chinese descent.^[45] 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 and married Costa Rican women and speak Cantonese. However the majority of the descendants of the first Chinese immigrants no longer speak Cantonese and feel themselves to be Costa Ricans.^[46] They married Tican women (a blend of Europeans, Caztizos, Mestizos, Indian, and Black).^[47] A Tican is also a White person with a small portion of non-white blood like Caztizos. The census of 1989 shows about 98% of Costa Ricans were either white, Castizos or Mestizos, with 80% being white or Caztizos.

Venezuela

Marriages between European, Mestizo, Amerindians, and Africans was not uncommon in the past. Several thousand Chinese from Enping resided in the country. The Chinese were still largely viewed as a foreign population who married foreign brides but seldom integrated into Venezuelan society.^[48]

Jamaica

Women sharing was less common among Indians in Jamaica according to Verene A. Shepherd.^[49] 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.^[50] Indian women made up 11 percent of the annual amount of Indian indentured migrants from 1845–1847 in Jamaica.^[51]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.^[52] Among the country's most notable Afro-Asians are reggae singers Sean Paul, Tami Chynn and Diana King.

Africa and Middle East

Middle East and North Africa

Interracial marriage^{[failed verification]} was common in the Arab world during the Arab slave trade, which lasted throughout the Middle Ages and early modern period.^[53] Most of these enslaved peoples came from places such as Sub-Saharan Africa (mainly Zanj) the North Caucasus,^[54] Central Asia (mainly Tatars), and Western, Southern and Southeastern Europe (mainly Slavs from Serbia – Saqaliba, Spain, France, Italy).^[55]^[56]^[57] The Barbary pirates from North Africa captured and enslaved 1.25 million slaves from Western Europe and North America between the 16th and 19th centuries.^[58]^[59] Outside the Arab world, it was also common for Arab conquerors, traders and explorers to intermarry with local females in the lands they conquered or traded with, in various different parts of Africa, Asia (see Asia section) and Europe (see Europe section).

From AD 839, Viking Varangian mercenaries who were in the service of the Byzantine Empire, notably Harald Sigurdsson, campaigned in North Africa, Jerusalem and other places in the Middle East during the Byzantine-Arab Wars. They interbred with the local population as spoils of warfare or through eventual settling with many Scandinavian Viking men taking Arab or Anatolian women as wives. There is archaeological evidence the Vikings had established contact with the city of Baghdad, at the time the center of the Islamic Empire, and connected with the populace there.^[60] Regularly plying the Volga with their trade goods (furs, tusks, seal fat, seal boats and notably female slaves; the one period in the history of the slave-trade when females were priced higher than males), the Vikings were active in the Arab slave trade at the time.^[61] These slaves, most often Europeans that were captured from the coasts of Europe or during war periods,^[62] and sold to Arabic traders in Al-Andalus and the Emirate of Sicily.

Intermarriage was accepted in Arab society, though only if the husband was Muslim. It was a fairly common theme in medieval Arabic literature and Persian literature. For example, the Persian poet Nizami, who married his Central Asian Kipchak slave girl, wrote The Seven Beauties (1196). Its frame story involves a Persian prince marrying seven foreign princesses, who are Byzantine, Chinese, Indian, Khwarezmian, Maghrebian, Slavic and Tartar. 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 Arabian Nights tale of "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.^[63]

At times, some marriages would have a major impact on the politics of the region. The most notable example was the marriage of As-Salih Ayyub, the Sultan of the Kurdish Ayyubid dynasty, to Shajar al-Durr, a slave of Turkic origin from Central Asia. Following her husband's death, she became the Sultana of Egypt and the first Mamluk ruler. Her reign marked the end of the Ayyubid dynasty and the beginning of the Mameluk era, when a series of former Mamluk slaves would rule over Egypt and occasionally other neighbouring regions.^[64]^[65]^[66]^[67]

Elsewhere in Africa

Africa has a long history^{[citation needed]} of interracial mixing with Arabs and later Europeans having sexual relations with black Africans.^{[citation needed]} Arabs played a big role in the African slave trade and unlike the trans-Atlantic trade most of the enslaved Africans in the Arab slave trade were women. Most of them were used as sexual slaves by the Arab men and some were taken as wives.^{[citation needed]}

In the former Lusophone 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 several cases of Chinese merchants and laborers marrying black African women 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 Réunion and Madagascar, intermarriage between Chinese men of Cantonese origin and African women is not uncommon.^[68]

Southern Africa

There is a significant mixed race population, the result of mostly European and African unions, in South Africa, called Coloureds. The term Coloured is also used to describe persons of mixed race in the neighbouring nation of Namibia, to refer to those of part Khoisan, part black and part white descent. The Basters constitute a separate ethnic group that are sometimes considered a sub-group of the Coloured population of the country.

Some of the Xhosa people claim descent from white people. The royal family of the ImiDushane, for example, is descended from Queen Gquma of the Mpondo, a white orphan that was adopted by a Xhosa chief after a shipwreck killed her parents. She later married an Mpondo prince, became his great wife, and served as queen during his reign as king of the Tshomane Mpondo.

Interracial marriage was banned under apartheid. Due to this, there was considerable opposition to the marriage between Sir Seretse Khama, Paramount Chief of the Bamangwato Tswanas, and his eventual wife Ruth Williams Khama, Lady Khama, even though Chief Khama was Motswana and not South African.

Today there are a number of high-profile interracial couples in Southern Africa, such as the unions of Mmusi Maimane (a black opposition politician who serves as the Leader of the Opposition of South Africa) and his white wife Natalie Maimane, Matthew Booth (a white soccer player) and his wife Sonia Bonneventia (a black former Miss South Africa first princess and international model)^[69] and Bryan Habana (a coloured South African rugby union player) and his white wife Janine Viljoen.^[70]

Mauritius

In the late 19th to early 20th century, Chinese men in Mauritius married Indian women due to both a lack of Chinese women and the higher numbers of Indian women on the island.^[71]^[72] At first the prospect of relations with Indian women was unappealing to the original all male Chinese migrants yet they eventually had to establish sexual unions with Indian women since there were no Chinese women coming.^[73] The 1921 census in Mauritius counted that Indian women there had a total of 148 children sired by Chinese men.^[74]^[75]^[76] These Chinese were mostly traders.^[77] Colonialist stereotypes in the sugar colonies of Indians emerged such as "the degraded coolie woman" and the "coolie wife beater", due to Indian women being murdered by their husbands after they ran away to other richer men since the ratio of Indian women to men was low.^[78]

Réunion

The Native Kaf population has a diverse range of ancestry stemming from colonial Indian and Chinese peoples. They also descend from African slaves brought from countries like Mozambique, Guinea, Senegal, Madagascar, Tanzania and Zambia to the island.

Most population of Réunion Creoles who are of mixed ancestry and make up the majority of the population. Interracial marriages between European men and Chinese men with African women, Indian women, Chinese women, Madagascar women were also common. In 2005, a genetic study on the racially mixed people of Réunion found the following. For maternal (mitochondrial) DNA, the haplogroups are Indian (44%), East Asian (27%), European/Middle Eastern (19%) or African (10%). The Indian lineages are M2, M6 and U2i, the East Asian ones are E1, D5a, M7c, and F (E1 and M7c also found only in South East Asia and in Madagascar), the European/Middle Eastern ones are U2e, T1, J, H, and I, and the African ones are L1b1, L2a1, L3b, and L3e1.^[79]

For paternal (Y-chromosome) DNA, the haplogroups are European/Middle Eastern (85%) or East Asian (15%). The European lineages are R1b and I, the Middle Eastern one E1b1b1c (formerly E3b3) (also found in Northeast Africa), and the East Asian ones are R1a (found in many parts of the world including Europe and Central and Southern Asia but the particular sequence has been found in Asia) and O3.^[79]

West Africa

In West Africa, a series of interracial marriages and relationships created a number of mixed race families in the various countries of the region.

In Sierra Leone, marriages between representatives of British trading firms and princesses of the Sherbro people created a number of aristocratic families such as the Sherbro Tuckers and the Sherbro Caulkers. Due to matrilineality, they have maintained their claims to their ancestral thrones.

In Benin, meanwhile, the descendants of the Brazilian slave trader Francisco Felix de Sousa and his harem of black consorts have contributed a number of prominent citizens. Figures such as a president (Paul-Emile de Souza) and a first lady (Chantal de Souza Boni Yayi, President de Souza's niece) are arguably the most notable of them.

In Ghana, a number of founding fathers had relationships with foreigners of other races: Kwame Nkrumah married the Egyptian Copt Fathia Nkrumah and raised a family with her. Their children would go on to become politicians like their father. President Nkrumah's contemporary and sometime friend, Joe Appiah, was himself married to the British debutante Peggy Cripps Appiah. At the start of the 21st century, their descendants were being led by their only son, Kwame Anthony Appiah. In addition to this, Dr. J. B. Danquah had a son with a British woman during his time in Britain. He would go on to become noted actor Paul Danquah.

In Gabon, a woman by the name of Germaine Anina - daughter of a Gabonese tribal chief - married a Chinese trader and politician named Cheng Zhiping. Their son, Jean Ping, went on to serve as a minister in his mother's native country.

In orthodox Serer religion and custom, interfaith and interracial marriages are forbidden. Banishment and disinheritance may be levied against a Serer who fails to follow these customary teachings.^[80]The Serer-Noon (a sub-group of the Serer people) strongly adheres to these teachings.^[80] It was for this reason why former Senegalese president Léopold Sédar Senghor did not receive support from the Serer community, especially the ultra—traditional Serer. Although born to a Serer family, he did not receive support from the Serer community when he married his French wife. Instead, he was supported by other ethnic groups such as the Wolof and Fula. In return, Senghor failed to develop Serer villages and towns.^[81]^[82]

Lastly, a number of the first ladies in Francophone West Africa have been French: Collette Hubert Senghor and Viviane Wade of Senegal, and Dominique Ouattara of Ivory Coast.

Australia

The Australian Census does not collect information on the ethnicity of the population, but does collect information on countries of birth.

Indigenous Australians have a high interracial marriage rate. According to the 2000 Census, in 1996, 64% of all married or de facto married couples involving an Indigenous person were mixed (i.e., only one partner was indigenous). In 55% of such couples, the Indigenous partner was female.^[83]

Most of the early Chinese-Australia population was formed by Cantonese migrants from Guangzhou and Taishan, including some from Fujian, who came during the goldrush period of the 1850s. Marriage records show that between the 1850s and around the start of the 20th century, there were about 2000 legal marriages between white women and migrant Chinese men in Australia's eastern colonies, probably with similar numbers involved in de facto relationships of various kinds (ex: cohabitation, sexual intimacy).^[84] The number of intermarriages declined, as stories of viciousness and the seduction of white women grew, mixed with opposition to intermarriage. Rallies against Chinese men taking white women became widespread, as many Australian men saw the Chinese men intermarrying and cohabiting with white women as a threat to the white race. In late 1878 there were 181 marriages between European women and Chinese men, and 171 couples cohabiting without matrimony, resulting in 586 Eurasian children.^[85] Such numbers of intermarriage would continue until the 1880s and the 1930s.

Asia

East Asia

China

Western regions

Intermarriage was initially discouraged by the Tang Dynasty. Moreover, the arrival of Islam during the Tang Dynasty in the 7th century brought an influx of immigrants. Due to the majority of these immigrants being male, many intermarried with Chinese females. Intermarriage was initially discouraged by the Tang Dynasty. In 836 Lu Chun was appointed as governor of Canton, and was disgusted to find the Chinese living with foreigners and intermarrying. Lu enforced separation, banned interracial marriages, and made it illegal for foreigners to own property. Lu Chun believed his principles were just and upright.^[86] 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.^[87] The Song Dynasty allowed third-generation immigrants with official titles to intermarry with Chinese imperial princesses.^[88]

In 779, the Tang dynasty issued an edict which forced Uighurs to wear their ethnic dress, stopped them from marrying Chinese females, and banned them from pretending to be Chinese. The magistrate who issued the orders may have wanted to protect "purity" in Chinese custom.^[89] Han men also married Turkic Uyghur women in Xinjiang from 1880 to 1949. Sometimes poverty influenced Uyghur women to marry Han men. These marriages were not recognized by local mullahs since Muslim women were not allowed to marry non-Muslim men under Islamic law. This did not stop the women because they enjoyed advantages: they were not subject to Islamic law and not subjected to certain taxes. Uyghur women married to Han men also did not have to wear a veil, and they received their husband's property upon his death. These women were forbidden from having burial in Muslim graves. The children of Han men and Uyghur women were considered to be Uyghur. Some Han soldiers had Uyghur women as temporary wives, and after their service was up, the wife was left behind or sold. If it was possible, sons were taken, and daughters were sold.^[90]

During the Song Dynasty , many Chinese women (some of noble origin) married foreign merchants.^[91]

By the 14th century, the total population of Muslims in China had grown to 4 million.^[92] After Mongol rule had been overthrown by the Ming Dynasty in 1368, this led to a violent Chinese backlash against West and Central Asians. In order to contain the violence, both Mongol and Central Asian Semu Muslim people were required by Ming Code to marry Han Chinese after the first Ming Emperor Hongwu passed the law in Article 122. Ming ordered all West Asian and Mongol men in China to marry Han Chinese women.^[93]^[94]^[95]^[88] International marriages have become common. Most incomer were Han women who married Hui men.^[96]^[97]^[98]

According to Sociologist Deng Weizhi’s research,90% of Chinese international marriages consist of Chinese wives and foreign husbands, and only less than 10% involve Chinese husbands with foreign wives.^[99]

More recently, there has been a surge in Chinese-foreign marriages in mainland China, with data showing these types of marriages are more common in women than in men. In 2010, there were almost 40,000 women registered in Chinese-foreign marriages in mainland China. In comparison, there were less than 12,000 men registered in these types of marriages in the same year.^[100]

Manchuria

Ethnic Russians first arrived in large numbers in Manchuria during the 1890s as colonists and marriages between Russian women and Han Chinese men started at the same time as the migration.^[101] The descendants of the interracial marriages are concentrated in the towns and villages of the frontier areas along the Ergun River of Inner Mongolia like Shiwei and Enhe.^[102]^[101] Interracial marriages between Chinese women and Russian men were rare, a marriage pattern that does not fit the European colonial convention of Western men marrying native women.^[101] Unions between Chinese and Russians were also rare in urban areas like Harbin where there was prejudice against mixed marriages on both sides.^[101]

Hong Kong

Many Tanka women bore 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. Some believed many Hong Kong-born Eurasians were assimilated into the Hong Kong society by intermarriage with the Cantonese population. The world's most influential martial artist icon, Bruce Lee, was also born to parents of Hong Kong heritage to a Cantonese father and a Eurasian mother. Some European women also married with Cantonese such as Hollywood sex symbol Nancy Kwan born to a Cantonese architect,^[103] and Marquita Scott, a Caucasian^[104] model of English and Scottish ancestry.^[105]^{[note 1]}

Ernest John Eitel controversially claimed that most "half-caste" people in Hong Kong were descended exclusively from Europeans having relationships 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 because they were not bound by the same Confucian traditions as the Cantonese, and having relationships with European men 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 the late 1960s on the protected women seems, to some degree, to support 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; the Eurasian population was formed mostly from Tanka and European admixture.^[106]^[107]^[108]^[109]

They invaded Hongkong the moment the settlement was started, living at first on boats in the harbon with their numerons families, and 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 lieople had flocked to Hongkong, but at the present time they are abont 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 continuons re-absorption in the mass of the Chinese residents of the Colony.^[110]

Elizabeth Wheeler Andrew (1845–1917) and Katharine Caroline Bushnell (5 February 1856 26 January 1946), who wrote extensively on the position of women in the British Empire, wrote about the Tanka inhabitants of Hong Kong and their position in the prostitution industry, catering to foreign sailors. The Tanka did not marry with the Chinese; being descendants of the natives, they were restricted to the waterways. They supplied their women as prostitutes to British sailors and assisted the British in their military actions around Hong Kong.^[111] The Tanka in Hong Kong were considered "outcasts", and categorized as low class.^[112] Tanka women were ostracized from the Cantonese community, and were nicknamed "salt water girls" (ham shui mui) for their services as prostitutes to foreigners in Hong Kong.^[113]^[114]

South Asians have been living in Hong Kong throughout the colonial period, before the partition of India 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 Faisalabad in what is now Pakistan; around half of them belong to 'local boy' families, who descended from early Indian-Pakistani immigrants who took local Chinese wives mostly of Tanka origin.^[115]^[116]

Macau

Due to a few Chinese living in Macau, the early Macanese ethnic group was formed from Portuguese men with Malay, Japanese, Indian women.^[117] The Portuguese encouraged Chinese migration to Macau, and most Macanese in Macau were formed from intermarriages between Portuguese and Chinese.

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.^[118]^[119]^[120]^[121]^[122] Japanese girls would be purchased in Japan by Portuguese men.^[123] Many Chinese became Macanese simply by converting to Catholicism, and had no ancestry from Portuguese, having assimilated into the Macanese people.^[124] 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.^[125] Western men were refused by high-class Chinese women, who did not marry foreigners, while a minority were Cantonese men and Portuguese women. Macanese men and women also married with the Portuguese and Chinese, and as a result some Macanese became indistinguishable from the Chinese or Portuguese population. Because the majority of the population who migrated to Macau were Cantonese, Macau became a culturally Cantonese speaking society; other ethnic groups became fluent in Cantonese. Most Macanese had paternal Portuguese heritage until 1974.^{[citation needed]} It was in the 1980s that Macanese and Portuguese women began to marry men who defined themselves ethnically as Chinese.^[125]

Literature in Macau was written about love affairs and marriage between the Tanka women and Portuguese men, like "A-Chan, A Tancareira", by Henrique de Senna Fernandes.^[125]^[126]^[127]

After the handover of Macau to China in 1999 many Macanese migrated to other countries. Many of the Portuguese and Macanese women who stayed in Macau married local Cantonese men, and many Macanese also now have Cantonese paternal heritage. There are between 25,000 – 46,000 Macanese, only 5000 – 8000 of whom live in Macau, while most live in America, Latin America, and Portugal. Unlike the Macanese of Macau who are strictly of Chinese and Portuguese heritage, many Macanese living abroad are not entirely of Portuguese and Chinese ancestry. Many Macanese men and women intermarried with the local population of America and Latin America, etc., and have only partial Macanese heritage.

Taiwan

During the Siege of Fort Zeelandia 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 Antonius Hambroek's teenage daughter as a concubine,^[128]^[129]^[130] 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.^[131]

Some Dutch physical features like auburn and red hair among people in regions of south Taiwan are a result of this episode of Dutch women becoming concubines to the Chinese commanders.^[132]

Japan

Inter-ethnic marriage in Japan dates back to the 7th century, when Chinese and Korean immigrants began intermarrying with the local population. By the early 9th century, over one-third of all noble families in Japan had ancestors of foreign origin.^[133] In the 1590s, over 50,000 Koreans were forcibly brought to Japan, 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.^[134]

Portuguese traders in Japan also intermarried with the local Christian women in the 16th and 17th centuries.^[135]

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.^[133] The Japanese slaves were brought or captured by Portuguese traders from Japan.^[136] Intermarriage with the local populations in these Portuguese colonies also took place.^[133] Marriage and sexual relations between European merchants and Japanese women was usual during this period.^[137]

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.^[138]^[139] 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 many 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 proportions, so he commanded that it be banned in 1571.^[140]^[141]

Japanese slave women were even sold as concubines to Indian and 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.^[142] Japanese slaves were brought by the Portuguese to Macau, where some of them not only ended up being enslaved to the Portuguese, but as slaves to other slaves, with the Portuguese owning Malay and African slaves, who in turn owned Japanese slaves of their own.^[143]^[144]

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.^[145]

In 2003, there were 740,191 marriages in Japan, of which 28,831 involved a non-Japanese bride and 7,208 involved a non-Japanese groom. Non-Japanese women who married a Japanese man were predominantly of Chinese (10,242), Filipino (7,794), Korean (5,318), Thai (1,445) and Brazilian (296) nationality. Non-Japanese men who married a Japanese woman were predominantly of Korean (2,235), United States (1,529), Chinese (890), British (334) and Brazilian (265) nationality.^[146]

In 2006 there were 735,132 marriages in Japan, of which 40,154 involved a non-Japanese bride and 8,708 involved a non-Japanese groom. Non-Japanese women who married a Japanese-born man were predominantly of Filipino (12,150), Chinese (12,131), Korean (6,041), Thai (1,676) and Brazilian (285). Non-Japanese men who married a Japanese woman were predominantly of Korean (2,335), United States (1,474), Chinese (1,084), British (386) and Filipino (195) nationality.^[147]

Korea

There were 43,121 international marriages between Koreans and non-Koreans in 2005, up 21.6% from a year earlier, according to Korea National Statistics Office^[148] data published in the Korea Times newspaper on 30 March 2006. 11% of couples who married in 2007 were international couples. The majority of them involve South Korean males married to foreign females,^[149] from China, Japan, Vietnam, the Philippines, United States, Mongolia, Thailand, and Russia. However, majority of these brides are ethnic Koreans from China and Han Chinese.^[150]^[151] The most common explanation for this phenomenon is that there is a lack of South Korean women who are willing to marry men living in rural areas. Since the 1960s, young women had an incentive to move from countryside to the city due to the desire of chasing a better life. Hence, there are only young men remaining in their hometown to look after their farm and keep the agriculture industry going.

In recent times, about one third of South Korean men in rural areas married women from abroad, according to Korea National Statistics Office data published in 2006.^[152] Marriages between South Korean men and foreign women are often arranged by marriage brokers or international religious groups. There is mounting evidence to suggest that there is a statistically higher level of poverty, violence and divorce in the Korean men married to foreign women cohort.^[153] Most Korean men who marry Southeast Asian women end up with divorces due differences in beliefs^{[citation needed]} Currently divorces between Koreans and foreign spouses make up 10% of the total Korean divorce rate.^{[citation needed]}

Interracial marriage in Korea dates back to at least the Three Kingdoms period. Records about the period, in particular the section in the 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 (Heo Hwang-ok) from the "Ayuta nation" (which is the Korean name for the city of Ayodhya in North India) as his bride and queen.^[154] Two major Korean clans today claim descent from this union.^[155]

Somewhat later, during the arrival of Muslims in Korea in the Middle Ages, a number of Arab, Persian and Turkic navigators and traders settled in Korea. They took local Korean wives and established several Muslim villages.^[156] Some assimilation into Buddhism and Shamanism eventually took place, owing to Korea's geographical isolation from the Muslim world.^[157] At least two or three major Korean clans today claim descent from Muslim families.^[158]^[159]

Southeast Asia

Interracial marriage in Southeast Asia dates back to the spread of Indian culture, including 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 Thailand, the Malay Peninsula, the Philippines, and Indonesia. Many Indianized kingdoms rose in Southeast Asia during the Middle Ages.^[160]

From the 9th century onwards, some male Arab traders from the Middle East settled in Maritime Southeast Asia and married local Malay, Indonesian and Filipina female populations, which contributed to the spread of Islam in Southeast Asia.^[161] From the 14th to the 17th centuries, many Chinese, Indian and Arab traders settled within the kingdoms of Maritime Southeast Asia and married within local female populations. This tradition continued among Spain and Portuguese traders who also married within local populations.^[162] In the 16th and 17th centuries, thousands of Japanese people travelled to Southeast Asia and married with local women there.^[134]

In the late 20th century in European males in Southeast Asia engaged in foreign mail order bribes for marriage. 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.^[163]

Vietnam

Much of the business conducted with foreign men in southeast Asia was done by the local women, who served 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.^[164]^[165]^[166] 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.^[167]

Foreigners noted that in southeast Asian countries, foreigners would be offered already married local women for sex. William Dampier wrote, "The offering of Women is a Custom used by several nations in the East-Indies, as at Pegu, Siam, Cochinchina, and Cambodia... It is accounted a piece of Policy to do it; for the chief Factors and Captains of Ships have the great men's Daughters offered them, the Mandarins or Noblemen at Tunquin..."^[168]^[169]^[170] Dampier's full account said, "They are so free of their women, that they would bring them aboard and offer them to us; and many of our men hired them for a small matter. This is a custom used by several nations in the East Indies, as at Pegu, Siam, Cochin-China, and Cambodia, as I have been told. It is used at Tunquin also to my knowledge; for I did afterwards make a voyage thither, and most of our men had women on board all the time of our abode there. In Africa, also, on the coast of Guinea, our merchants, factors, and seamen that reside there, have their black misses. It is accounted a piece of policy to do it; for the chief factors and captains of ships have the great men's daughters offered them, the mandarins' or noblemen's at Tunquin, and even the King's wives in Guinea; and by this sort of alliance the country people are engaged to a greater friendship; and if there should arise any difference about trade, or any thing else, which might provoke the native to seek some treacherous revenge, to which all these heathen nations are very prone, then these Dalilahs would certainly declare it to their white friends, and so hinder their countrymen's design."^[171]^[172]^[173]^[174]^[175]^[176]

Alexander Hamilton said, "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."^[169]^[170]^[177]^[178]^[179]^[180]

Burma

Burmese Muslims are the descendants of 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 Shan, Karen, and Mon.^[181]^[182]

During British Indian rule, millions of Indians, mostly Muslim, migrated there. The small population of mixed descendants of Indian men and local Burmese women are called "Zerbadees", often in a pejorative sense implying mixed race. The Rohingya claim to have descended from Bengalis who intermarried with the local women, but this remains a hotly contested issue. The political situation surrounding the actual history of the Rohingya, the lack of evidence, and the counter-claims, mean that proper ancestry cannot be established. The Panthays, a group of Chinese Muslims descended from West Asians and Central Asians, migrated from China and also intermarried with local Burmese females.^[183]

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 assimilated into the Anglo-Burmese community.

Malaysia and Singapore

In Malaysia and Singapore, the majority of inter-ethnic marriages are between Chinese and Indians. The offspring of such marriages are informally known as "Chindian". The Malaysian and Singaporean governments, however, only classify them by their father's ethnicity. As the majority of these marriages 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 less common for them to intermarry with either the Indians, who are predominantly Hindu, or the Chinese, who are predominantly Buddhist and Taoist.^[184]

It is common for Arabs in Singapore and Malaysia to take local Malay wives, due to a common Islamic faith.^[161] The Chitty people, in Singapore and the Malacca state of Malaysia, are a Tamil people with considerable Malay descent, which was due to thousands of 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 2007, 16.4% of all marriages in Singapore were inter-ethnic.^[185] The Peranakans are descendants of Chinese merchants who settled down in Malaysia and Singapore during the colonial era and married Malay women. There is also a significant minority population of Eurasians who are descended from Europeans – Singapore and Malaysia being former British colonies – and local women.

Philippines

A Filipina bride and Nigerian groom walk down the aisle.

Centuries of migration, diaspora, assimilation, and cultural diversity have made most Filipinos open-minded in embracing interracial marriage and multiculturalism. Following independence, the Philippines has seen both small and large-scale immigration into the country, mostly involving Chinese, Americans, Europeans, Japanese, and South Asians. More recent migrations into the country by Koreans, Brazilians and other Southeast Asians have contributed to the enrichment of the country's ethnic landscape.

Thousands of interracial marriages between Americans and Filipinos have taken place since the United States took possession of the Philippines after the Philippine–American War. Due to the strategic location of the Philippines, as many as 21 bases and 100,000 military personnel were stationed there since the U.S. first colonized the islands in 1898. These bases were decommissioned in 1992 after the end of the Cold War, but left behind thousands of Amerasian children. The Pearl S. Buck International foundation estimates there are 52,000 Amerasians scattered throughout the Philippines.

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.^[186] It is also noted that 21.8% of Filipino Americans are of mixed blood, second among Asian Americans, and is the fastest growing.^[187]

Interracial marriages particularly among Southeast Asians are continually increasing. At present, there is an increasing number of Southeast Asian intermarriages, particularly between Filipinos and Malaysians (Dumanig, 2009). Such marriages have created an impact on language, religion and culture. Dumanig argues that Filipino-Malaysian couples no longer prefer their own ethnic languages as the medium of communication at home. The use of English with some switching in Bahasa Malaysia, Chinese, and Filipino is commonly used.^[188]

Philippine nationality law is currently based upon the principles of jus sanguinis and therefore descent from a parent who is a citizen/national of the Republic of the Philippines is the primary method of acquiring Philippine citizenship. Birth in the Philippines to foreign parents does not in itself confer Philippine citizenship, although RA9139, the Administrative Naturalization Law of 2000, does provide a path for administrative naturalization of certain aliens born on Philippine soil (Jus soli). Together, some of these recent immigrants have intermarried with the indigenous Filipinos, as well as with the previous immigrant groups, giving rise to Filipinos of mixed racial and/or ethnic origins also known as mestizos.

Indian subcontinent

An oil painting of Khair-un-Nissa by George Chinnery. c. 1805. She was an Indian Hyderabadi noblewoman who married British Lieutenant Colonel James Achilles Kirkpatrick.

The Indian subcontinent has a long history of inter-ethnic marriage dating back to ancient India. Various groups of people have been intermarrying for millennia in the Indian subcontinent, including speakers of Dravidian, Indo-Aryan (Indic), Iranian, Austroasiatic, and Tibeto-Burman languages. This was particularly common in the northwestern and northeastern parts of the subcontinent where invaders of Central Asian origin often invaded throughout history.

Many Indian traders, merchants, and missionaries travelled to Southeast Asia (where Indianized kingdoms were established) and often took local wives from the region. The Romani people ("Gypsies") who have origins in the Indian subcontinent travelled westwards and also took local wives in Central Asia, the Middle East, and Europe. Genetic studies show that the majority of Romani males carry large frequencies of particular Y chromosomes (inherited paternally) that otherwise exist only in populations from South Asia, in addition to nearly a third of Romani females carrying particular mitochondrial DNA (inherited maternally) that is rare outside South Asia.^[189]^[190] Around 800, a ship carrying Persian Jews crashed in India. They settled in different parts of India and befriended and traded with the local Indian population. Intermarriage occurred, and to this day the Indian Jews physically resemble their surrounding Indian populations due to intermarriage.

There are also cases of Indian princesses marrying kings 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 Princess Heo from "Ayuta" (the Korean name for the city of Ayodhya in North India) as his bride and queen. According to the Samguk Yusa, the princess' parents had a dream sent by a god who told them about a king from a faraway land. That was King Kim Suro of the Gaya kingdom, in what is now the southeastern tip of South Korea.

In Goa during the late 16th and 17th centuries, there was a community of Japanese slaves and traders, who were either Japanese Christians fleeing anti-Christian sentiments in Japan,^[133] or Japanese slaves brought or captured by Portuguese traders and their South Asian lascar crewmembers from Japan.^[136] In both cases, they often intermarried with the local population in Goa.^[133] One offspring of such an intermarriage was Maria Guyomar de Pinha, born in Thailand to a Portuguese-speaking Japanese-Bengali father from Goa and a Japanese mother.^[191] In turn, she married the Greek adventurer Constantine Phaulkon.^[192]

Inter-ethnic marriages between European men and Indian women were very common during colonial times. According to the historian William Dalrymple, about one in three European men (mostly British, as well as Portuguese, French, Dutch, and to a lesser extent Swedes and Danes) had Indian wives in colonial India. One of the most famous intermarriages was between the Anglo-Indian resident James Achilles Kirkpatrick and the Hyderabadi noblewoman and descendant of prophet Mohammed, Khair-un-Nissa. During the British East India Company's rule in India in the late 18th century and early 19th century, it was initially fairly common for British officers and soldiers to take local Indian wives. The 600,000 strong Anglo-Indian community has descended from such unions. There is also a story of an attractive Gujjar princess falling in love with a handsome English nobleman and the nobleman converted to Islam so as to marry her. The 65,000 strong Burgher community of Sri Lanka was formed by the intermarriages of Dutch and Portuguese men with local Sinhalese and Tamil women. Intermarriage also took place in Britain during the 17th to 19th centuries, when the British East India Company brought over many thousands of Indian scholars, lascars and workers. (mostly Bengali) Most of whom worked on British ships in transient around the world. A small number of which settled down in Britain and took local British wives, as well as a limited number going with their husbands.^[193] In the mid-19th century, there were around 40,000 British soldiers but less than 2,000 British officials present in India.^[194] 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.^[195]

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.^[196]^[197]^[198]^[199]^[200]^[201]^[202]^[203]^[204]^[205]

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.^[206]^[207]^[208]^[209]^[210]^[211]^[212]^[213]^[214]^[215] Paraiyan is also anglicized as "pariah".

Edgar 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."^[216]^[217] 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."^[218]^[219]^[220]^[221]^[222]^[223]^[224]^[225]^[226] 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"^[227]^[228]^[229]^[230]^[231] A 1959 book described attempts made to find out what happened to the colony of mixed Chinese and Tamils.^[232]

Europe

France

During World War I, there were 135,000 soldiers from British India,^[233] a large number of soldiers from French North Africa,^[234] and 20,000 labourers from South Africa,^[235] who served in France. Much of the French male population had gone to war, leaving behind a surplus of French females,^[234] many of whom formed interracial relationships with non-white soldiers, mainly Indian^[236]^[237] and North African.^[233] British and French authorities allowed foreign Muslim soldiers to intermarry with local French females on the basis of Islamic law, which allows marriage between Muslim men and Christian women. On the other hand, Hindu soldiers in France were restricted from intermarriage on the basis of the Indian caste system.^[237]

Germany

The administrations of the German colonies in Africa and the South Seas enacted bans on marriages with non-European natives in the early 20th century. When the issue was debated in the Reichstag in 1912, this ban was rejected by a majority and an inclusive marriage law was demanded (see German interracial marriage debate (1912)). However, it never came to pass because of the beginning of World War I a few years later.

Iberian Peninsula

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 to the region were the Indo-European Celts who intermarried with the pre-Indo-European Iberians in prehistoric Iberia.^{[citation needed]}

Portuguese colonies

According to Gilberto Freyre, a Brazilian sociologist, miscegenation 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.^[238] 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.

Iceland

Most Icelanders are descendants of Norwegian settlers and Celts from Ireland and Scotland, brought over as slaves during the age of settlement. Recent DNA analysis suggests that around 66% of the male settler-era population was of Norse ancestry, whereas the female population was 60% Celtic.^[239]^[240]^[241]^[242]

Italian Peninsula

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, and, of least importance, the short-lived Emirate of Bari between the 8th and 11th centuries. 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.^[243] 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 the mainlander Italians migrated to Sicily persecuted the Muslims of Sicily and they killed many of them;^[244] later the remnants were expelled in 1239 with the persecution of Frederick II, who deported the Muslim survivors in Lucera.

In Malta, Arabs and Italians from neighbouring Sicily and Calabria intermarried with the local inhabitants,^[245] who were descended from Phoenicians, Greeks, Romans and Vandals. The 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. For example, two researchers suggest that Leonardo da Vinci's mother Caterina may have been a slave from the Middle East.^[246]

United Kingdom

Britain has a long history of interethnic marriage among the various European populations that inhabited the island, including the Celtic, Roman, Viking, Anglo-Saxon and Anglo-Norman peoples. In the late 15th century, the Romani people arrived. The arriving Romani nomads took local British wives, forming a distinct community known as the Romnichal. Due to intermarriage, Romnichal today are often indistinguishable from the general white British population.

A wedding party preparing for formal photographs at Thornbury Castle

Inter-ethnic marriage began occurring more often in Britain since the 17th century, when the British East India Company began bringing over many Indian scholars, lascars, servants and workers. Though mixed marriages were not always accepted in British society, there were no legal restrictions against intermarriage at the time.^[247]^[248] By the mid-19th century, there were more than 40,000 Indian seamen, diplomats, scholars, soldiers, officials, tourists, businessmen and students arriving(normally temporarily) to Britain.^[194] By the late 19th century and early 20th century, there were around 70,000 South Asians working on British ships,^[249] 51,616 of whom were lascar seamen working on British merchant ships for the Royal Navy when World War 1 began.^[250]^[251] Families with South Asian lascar fathers and white mothers established small interracial families in Britain's dock areas .^[252] This led to a number of "mixed race" children being born in the country. The small number of ethnic minority women in Britain were often outnumbered by "half-caste Indian" daughters born from white mothers and Indian fathers although mixed race families were still very unusual in Britain at this time.^[253] In addition, a number of British officers who had Indian wives and Anglo-Indian children in British India often brought them over to Britain in the 19th century.^[254]

Following World War I, there were significantly more females than males in Britain,^[255] and there were increasing numbers of seamen from the Indian subcontinent, Arab World, Far East and Caribbean. A number of the seamen intermarried and cohabited with local British women, which raised increasing concerns from a minority over miscegenation and led to a handful of race riots in at the time.^[256] By World War II, any form of intimate relationship between a white woman and non-white man was considered offensive by a few.^[255] In 1932, the Indian National Congress survey of 'all Indians outside India' estimated that there were 7,128 Indians living in the United Kingdom, which included students, professionals such as doctors and Lascars.^[257]

A few concerns were voiced regarding white adolescent girls forming relationships with men of colour, including South Asian seamen in the 1920s,^[258] Muslim immigrants in the 1920s to 1940s,^[255] African American GIs during World War II, Maltese and Cypriot cafe owners in the 1940s to 1950s, Caribbean immigrants in the 1950s to 1960s, and South Asian immigrants in the 1960s although the continuing record of mixed marriages and the later acceptance of successful mixed-race offspring in public and cultural life suggests tolerance at the time was the norm. But a recent ethnographic study^[259] argues that there are a number negative impacts despite the veneer of tolerance.

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. In 2001, 2% of all marriages in the United Kingdom were inter-ethnic.^[260] In 2011 the Census showed that almost one in 10 people in Britain were either married or living with someone from a different ethnic group, with proportions ranging from 85% of mixed-race people to 4% of white people.^[261]

In 1948, an international incident was created when the British government took exception to the "difficult problem"^[262] of the marriage of Seretse Khama and Ruth Williams, whom he had met while studying law in London. The interracial marriage sparked a furore among both the tribal elders of the Bamangwato and the apartheid government of South Africa. The latter objected to the idea of an interracial couple ruling just across their northern border, and exerted pressure to have Khama removed from his chieftainship. Britain's Labour government, then heavily in debt from World War II, could not afford to lose cheap South African gold and uranium supplies. They also feared South Africa might take direct action against Bechuanaland, Khama's homeland, through economic sanctions or a military incursion.^[263]^[264] The British government began a parliamentary enquiry into Khama's fitness for the chieftainship. Though the investigation reported that he was eminently fit for the rule of Bechuanaland, "but for his unfortunate marriage",^[265] the government ordered the report suppressed. (It would remain so for thirty years.) It exiled Khama and his wife from Bechuanaland in 1951. It was many years before the couple was allowed to live in Africa, and several more years before Khama became president of what is now Botswana. Their son Ian Khama served as the president of that country decades later.

According to the 2011 census, people who were cohabiting were more likely to be in an inter-ethnic relationship, than people who were married or in a civil partnership (12% vs 8%). This was the case for all ethnic groups except Other White, where the proportions were the same (39%). The pattern for inter-ethnic relationships for those married or in a civil partnership and those who were cohabiting was similar to the overall picture of inter-ethnic relationships across the ethnic groups – with the Mixed/Multiple ethnic groups as the most likely and White British the least likely. The largest differences between people who were married and cohabiting were in the Asian ethnic groups. Bangladeshis who were cohabiting were nearly seven times more likely to be in an inter-ethnic relationship than Bangladeshis who were married or in a civil partnership (39% compared with 6%). Indians (56% compared with 10%) and Pakistanis (41% compared with 8%) were around five times more likely. Two thirds (65%) of Other Asians cohabiting were in an inter-ethnic relationship compared with 28% who were married (or in civil partnership). In the Other ethnic groups, nearly three quarters of Arabs (72%) and Any Other ethnic groups (74%) cohabiting were in inter ethnic relationships, compared with almost a third (31%) of Arabs and over a third (37%) of Any Other ethnic group who were married (or in a civil partnership). The proportion of people in inter-ethnic relationships was lower in 2001, compared to 2011. Some 6% of people who were married in 2001 were in an inter-ethnic relationship compared to 10% who were cohabiting.^[266]

References

Informational notes

^ Nancy Kwan is "half-Chinese, three-eighths English, one-eighth Scot, blended with a touch of Malayan".^[105]

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^ Henry J. Lethbridge (1978). Hong Kong, stability and change: a collection of essays. Oxford University Press. p. 75. This exceptional class of Chinese residents here in Hong Kong consists principally of the women known in Hong Kong by the popular nickname " ham-shui- mui " (lit. salt water girls), applied to these members of the so-called Tan-ka or boat
^ Peter Hodge (1980). Peter Hodge (ed.). Community problems and social work in Southeast Asia: the Hong Kong and Singapore experience. Hong Kong University Press. p. 33. ISBN 978-962-209-022-4. exceptional class of Chinese residents here in Hong Kong consists principally of the women known in Hong Kong by the popular nickname " ham-shui- mui " (lit. salt water girls), applied to these members of the so-called Tan-ka or boat
^ Weiss, Anita M. (July 1991). "South Asian Muslims in Hong Kong: Creation of a 'Local Boy' Identity". Modern Asian Studies. 25 (3): 417–53. 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.{{cite book}}: CS1 maint: multiple names: authors list (link)
^ Jonathan Porter (1996). Macau, the imaginary city: culture and society, 1557 to the present. Westview Press. ISBN 978-0-8133-2836-2.
^ 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. Vol. 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. {{cite book}}: |volume= has extra text (help)
^ C. A. Montalto de Jesus (1902). Historic Macao (2 ed.). Kelly & Walsh, Limited. p. 41. Retrieved 2 February 2014. macao Japanese women.
^ Austin Coates (2009). A Macao Narrative. Vol. 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. {{cite book}}: |volume= has extra text (help)
^ Camões Center (Columbia University. Research Institute on International Change) (1989). Camões Center Quarterly, Volume 1. Vol. Volume 1 of Echoes: Classics of Hong Kong Culture and History. The Center. p. 29. Retrieved 2 February 2014. {{cite book}}: |volume= has extra text (help)
^ João de Pina-Cabral (2002). Between China and Europe: person, culture and emotion in Macao. Vol. Volume 74 of London School of Economics monographs on social anthropology. Berg. p. 39. ISBN 978-0-8264-5749-3. 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. {{cite book}}: |volume= has extra text (help)
^ ^a ^b ^c João De Pina-Cabral (2002). Between China and Europe: Person, Culture and Emotion in Macao. Vol. Volume 74 of London School of Economics monographs on social anthropology. Berg. pp. 164–. ISBN 978-0-8264-5749-3. {{cite book}}: |volume= has extra text (help)
^ Christina Miu Bing Cheng (1999). Macau: a cultural Janus. Hong Kong University Press. p. 173. ISBN 978-962-209-486-4.
^ Christina Miu Bing Cheng (1999). Macau: a cultural Janus. Hong Kong University Press. p. 170. ISBN 978-962-209-486-4. 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 Macau and some of which were made into films.
^ Moffett, Samuel H. (1998). A History of Christianity in Asia: 1500–1900. Bishop Henry McNeal Turner Studies in North American Black Religion Series. Vol. 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. {{cite book}}: |volume= has extra text (help)
^ 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.
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^ Manthorpe, Jonathan (2008). Forbidden Nation: A History of Taiwan (illustrated ed.). Macmillan. p. 77. ISBN 978-0-230-61424-6. Retrieved 10 December 2014.
^ ^a ^b ^c ^d ^e Leupp, Gary P. (2003). Interracial Intimacy in Japan. Continuum International Publishing Group. p. 52. ISBN 978-0-8264-6074-5.
^ ^a ^b Leupp, Gary P. (2003). Interracial Intimacy in Japan. Continuum International Publishing Group. pp. 52–3. ISBN 978-0-8264-6074-5.
^ Leupp, Gary P. (2003). Interracial Intimacy in Japan. Continuum International Publishing Group. p. 53. ISBN 978-0-8264-6074-5.
^ ^a ^b Leupp, Gary P. (2003). Interracial Intimacy in Japan. Continuum International Publishing Group. p. 49. ISBN 978-0-8264-6074-5.
^ 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.
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^ Monumenta Nipponica: Studies on Japanese Culture, Past and Present, Volume 59, Issues 3-4. Jōchi Daigaku. Sophia University. 2004. p. 463. Retrieved 2 February 2014.{{cite book}}: CS1 maint: others (link)
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^ Lee, Hee-Soo (1991). "Early Korea-Arabic maritime relations based on Muslim sources". Korea Journal. 31 (2): 21–32.
^ "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.
^ Albert Hyma, Mary Stanton. Streams of civilization. Vol. 1. Christian Liberty Press. p. 215. ISBN 978-0-89051-028-5.
^ ^a ^b "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.
^ Bali Beach Gigolos Under Fire Archived 8 August 2013 at the Wayback Machine. Asia Sentinel, 4 May 2010
^ Reid, Anthony (1990). Southeast Asia in the Age of Commerce, 1450–1680: The lands below the winds. Vol. Volume 1 of Southeast Asia in the Age of Commerce, 1450–1680 (illustrated, reprint, revised ed.). Yale University Press. p. 165. ISBN 978-0-300-04750-9. Retrieved 10 December 2014. {{cite book}}: |volume= has extra text (help)
^ MacLeod, Murdo J.; Rawski, Evelyn Sakakida, eds. (1998). European Intruders and Changes in Behaviour and Customs in Africa, America, and Asia Before 1800. Vol. 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. {{cite book}}: |volume= has extra text (help)
^ Hughes, Sarah S.; Hughes, Brady, eds. (1995). Women in World History: Readings from prehistory to 1500. Vol. 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. {{cite book}}: |volume= has extra text (help)
^ 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.
^ Andaya, Barbara Watson (2006). The Flaming Womb: Repositioning Women in Early Modern Southeast Asia (illustrated ed.). University of Hawaii Press. p. 155. ISBN 978-0-8248-2955-1. Retrieved 10 December 2014. It is accounted a piece of Policy to do it; for the chief Factors and Captains of Ships have the great men's Daughters offered them, the Mandarins or Noblemen at Tunquin.
^ ^a ^b Andaya, Barbara Watson. "From temporary wife to prostitute: sexuality and economic change in early modern Southeast Asia." Journal of Women's History 9, no. 4 (February 1998): 11-34. [8] [9] [10]
^ ^a ^b Viet-Dragon (31 October 2009). "Viet-Dragon".
^ Pinkerton, John (1819). A General Collection of the Best and Most Interesting Voyages and Travels in Various Parts of America, Volume 1. Longman, Hurst, Rees and Orme and Brown. p. 41. Retrieved 10 December 2014.
^ Peletz, Michael G. (2009). Gender Pluralism: Southeast Asia Since Early Modern Times. Routledge. p. 89. ISBN 978-1-135-95489-5. Retrieved 10 December 2014.
^ Dampier, William (1906). Masefield, John (ed.). Dampier's voyages: consisting of a New voyage round the world, a Supplement to the Voyage round the world, Two voyages to Campeachy, a Discourse of winds, a Voyage to New Holland, and a Vindication, in answer to the Chimerical relation of William Funnell, Volume 1. E. Grant Richards. p. 393. Retrieved 10 December 2014.
^ Dampier, William (1729). A Collection Of Voyages: In Four Volumes. Knapton. p. 395. Retrieved 10 December 2014.
^ Purves, David Laing, ed. (1874). The English Circumnavigators: The Most Remarkable Voyages Round the World by English Sailors. William P. Nimmo. p. 256. Retrieved 10 December 2014. Siam, Cochinchina, and Cambodia. I did afterwards make a Voyage and most of our Men had Women aboard all the time of our abode there.
^ Dampier, William (1699). A New Voyage Round the World, Volume 1 (4 ed.). J. Knapton. p. 395. Retrieved 10 December 2014. Siam, Cochinchina, and Cambodia. I did afterwards make a Voyage and most of our Men had Women aboard all the time of our abode there.
^ Pinkerton, John (1819). A General Collection of the Best and Most Interesting Voyages and Travels in Various Parts of Asia: Many of which are Now First Translated Into English : Digested on a New Plan ; Illustr. with Plates, Volume 2. Longman. p. 484. Retrieved 10 December 2014.
^ Pinkerton, John, ed. (1811). A general collection of … voyages and travels, digested by J. Pinkerton. p. 484. Retrieved 10 December 2014.
^ Cope (Captain.) (1754). A New History of the East-Indies: With Brief Observations on the Religion, Customs, Manners and Trade of the Inhabitants. … With a Map of the Country, and Several Other Copper-plates, … By Captain Cope. M. Cooper; W. Reeve, and C. Sympson. p. 379. 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 978-974-7100-45-7. Retrieved 10 December 2014.
^ 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.{{cite book}}: CS1 maint: ref duplicates default (link)
^ Lay, Pathi U Ko (1973). "Twentieth Anniversary Special Edition of Islam Damma Beikman". Myanmar Pyi and Islamic Religion: 109–11.
^ Muslim Communities in Myanmar. ColorQ World. 2002. ISBN 978-0-7391-0356-2.
^ Daniels, Timothy P. (2005). Building Cultural Nationalism in Malaysia. Routledge. p. 189. ISBN 978-0-415-94971-2.
^ Sheela Narayanan (17 October 2008). "Go ahead, call me Chindian". AsiaOne. Archived from the original on 21 August 2009. Retrieved 8 October 2009.
^ "Interracial Dating & Marriage". asian-nation.org. Retrieved 30 August 2007.
^ "Multiracial / Hapa Asian Americans". asian-nation.org. Retrieved 30 August 2007.
^ Dumanig, Francisco P. (2009) Language Choice and Accommodation Strategies: The Case of Filipino-Malaysian Couples. 8th ISGC.
^ Kalaydjieva, L.; Morar, B.; Chaix, R.; Tang, H. (2005). "A Newly Discovered Founder Population: The Roma/Gypsies". BioEssays. 27 (10): 1084–94. doi:10.1002/bies.20287. PMID 16163730.
^ Gresham, D; Morar, B; Underhill, PA; Passarino, G; Lin, AA; Wise, C; Angelicheva, D; Calafell, F; et al. (1 December 2001). "Origins and Divergence of the Roma (Gypsies)". American Journal of Human Genetics. 69 (6): 1314–31. doi:10.1086/324681. PMC 1235543. PMID 11704928.
^ Sitsayamkan (1967) The Greek Favourite of the King of Siam, Donald Moore Press, p. 17
^ Keat Gin Ooi (2004). Southeast Asia: A Historical Encyclopedia, from Angkor Wat to East Timor. ABC-CLIO. pp. 1070–. ISBN 978-1-57607-770-2.
^ Fisher, Michael Herbert (2006). Counterflows to Colonialism: Indian Traveller and Settler in Britain 1600–1857. Orient Blackswan. pp. 111–9, 129–30, 140, 154–6, 160–8. ISBN 978-81-7824-154-8.
^ ^a ^b Fisher, Michael 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): 303–314 [304–5]. doi:10.1215/1089201x-2007-007.
^ N. K. Mishra; Sabita Tripathy (2002). A Critical Response to Indian English Literature. Atlantic Publishers & Dist. pp. 59, 65, 68. ISBN 978-81-269-0082-4. Retrieved 1 June 2006.
^ Chowdhury, RITA (18 November 2012). "The Assamese Chinese story". The Hindu. 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. {{cite news}}: |author= has generic name (help)
^ 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 26 October 2012. 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 Chandra Roy (Rai Bahadur), ed. (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 21 June 2013. 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
^ Edgar Thurston (2011). The Madras Presidency with Mysore, Coorg and the Associated States (reissue ed.). Cambridge University Press. p. 218. ISBN 978-1-107-60068-3. Retrieved 17 May 2014.
^ Radhakrishnan, D (19 April 2014). "Unravelling Chinese link can boost Nilgiris tourism". The Hindu. Retrieved 13 March 2019.
^ Raman, A (31 May 2010). "Chinese in Madras". The New Indian Express. Retrieved 17 May 2014.
^ Raman, A (12 July 2010). "Quinine factory and Malay-Chinese workers". The New Indian Express. Retrieved 17 May 2014.
^ "Chinese connection to the Nilgiris to help promote tourism potential". travel News Digest. 2013. Retrieved 17 May 2014.
^ W. Francis (1908). The Nilgiris. Vol. Volume 1 of Madras District Gazetteers (reprint ed.). Logos Press. p. 184. Archived from the original on 17 May 2014. Retrieved 17 May 2014. {{cite book}}: |volume= has extra text (help)
^ Madras (India : State) (1908). Madras District Gazetteers, Volume 1. Superintendent, Government Press. p. 184. Retrieved 17 May 2014.
^ W. Francis (1908). The Nilgiris. Concept Publishing Company. p. 184. Retrieved 17 May 2014.
^ 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. Vol. 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. {{cite book}}: |volume= has extra text (help)
^ Government Museum (Madras, India) (1897). Bulletin …, Volumes 2-3. MADRAS: Printed by the Superintendent, Govt. Press. p. 32. Retrieved 2 March 2012. 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.

To have recorded the entire series of measurements of the children would have been useless for the purpose of comparison with those of the parents, and I selected from my repertoire the length and breadth of the head and nose, which plainly indicate the paternal influence on the external anatomy of the offspring. The figures given in the table bring out very clearly the great breadth, as compared with the length of the heads of all the children, and the resultant high cephalic index. In other words, in one case a mesaticephalic (79), and, in the remaining three cases, a sub-brachycephalic head (80"1; 801 ; 82-4) has resulted from the union of a mesaticephalic Chinaman (78-5) with a sub-dolichocephalic Tamil Pariah (76"8). How great is the breadth of the head in the children may be emphasised by noting that the average head-breadth of the adult Tamil Pariah man is only 13"7 cm., whereas that of the three boys, aged ten, nine, and five only, was 14 3, 14, and 13"7 cm. respectively.

Quite as strongly marked is the effect of paternal influence on the character of the nose; the nasal index, in the case of each child (68"1 ; 717; 727; 68'3), bearing a much closer relation to that of the long nosed father (71'7) than to the typical Pariah nasal index of the broadnosed mother (78-7).

It will be interesting to note, hereafter, what is the future of the younger members of this quaint little colony, and to observe the physical characters, temperament, improvement or deterioration, fecundity, and other points relating to the cross-breed resulting from the union of Chinese and Tamil.
^ Edgar Thurston (2004). Badagas and Irulas of Nilgiris, Paniyans of Malabar: A Cheruman Skull, Kuruba Or Kurumba – Summary of Results. Vol. 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. {{cite book}}: |volume= has extra text (help)
^ Edgar Thurston; K. Rangachari (1987). Castes and Tribes of Southern India (illustrated ed.). Asian Educational Services. p. 99. ISBN 978-81-206-0288-5. Retrieved 2 March 2012. The father was a typical Chinaman, whose only grievance was that, in the process of conversion to Christianity, he had been obliged to "cut his tail off." The mother was a typical dark-skinned Tamil paraiyan,
^ Edgar Thurston; K. Rangachari (1987). Castes and Tribes of Southern India (illustrated ed.). Asian Educational Services. p. 98. ISBN 978-81-206-0288-5. Retrieved 2 March 2012.
^ Edgar Thurston; K. Rangachari (1987). Castes and Tribes of Southern India (illustrated ed.). Asian Educational Services. p. 99. ISBN 978-81-206-0288-5. Retrieved 2 March 2012.
^ Government Museum; Edgar Thurston (1897). Note on tours along the Malabar coast. Vol. Volumes 2-3 of Bulletin, Government Museum (Madras, India). Superintendent, Government Press. p. 31. Retrieved 17 May 2014. {{cite book}}: |volume= has extra text (help)
^ Government Museum (Madras, India) (1894). Bulletin, Volumes 1-2. Superintendent, Government Press. p. 31. Retrieved 17 May 2014.
^ Government Museum (Madras, India) (1894). Bulletin. Vol. v. 2 1897–99. Madras : Printed by the Superintendent, Govt. Press. p. 31. Retrieved 17 May 2014.
^ Madras Government Museum Bulletin. Vol. Vol II. Madras. 1897. p. 31. Retrieved 17 May 2014. {{cite book}}: |volume= has extra text (help)CS1 maint: location missing publisher (link)
^ 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
^ Man in India, Volumes 34-35. A. K. Bose. 1954. p. 272. Retrieved 2 March 2012. (c) Tamil (female) and African (male) (Thurston 1909). (d) Tamil Pariah (female) and Chinese (male) (Thuston, 1909). (e) Andamanese (female) and UP Brahmin (male ) (Portman 1899). (f) Andamanese (female) and Hindu (male) (Man, 1883).
^ Sarat Chandra Roy (Rai Bahadur) (1954). Man in India, Volume 34, Issue 4. A.K. Bose. p. 272. Retrieved 2 March 2012. (c) Tamil (female) and African (male) (Thurston 1909). (d) Tamil Pariah (female) and Chinese (male) (Thuston, 1909). (e) Andamanese (female) and UP Brahmin (male ) (Portman 1899). (f) Andamanese (female) and Hindu (male) (Man, 1883).
^ Edgar Thurston; K. Rangachari (1987). Castes and Tribes of Southern India (illustrated ed.). Asian Educational Services. p. 100. ISBN 978-81-206-0288-5. Retrieved 2 March 2012. the remaining three cases, a sub-brachycephalic head (80-1 ; 80-1 ; 82-4) has resulted from the union of a mesaticephalic Chinaman (78•5) with a sub-dolichocephalic Tamil Paraiyan (76-8).
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^ ^a ^b ^c Ansari, Humayun (2004). The Infidel Within: The History of Muslims in Britain, 1800 to the Present. C. Hurst & Co. Publishers. pp. 93–4. ISBN 978-1-85065-685-2.
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^ Rider, Clare (2003). "The "Unfortunate Marriage" of Seretse Khama". The Inner Temple Yearbook 2002/2003. Inner Temple. Archived from the original on 19 July 2006. Retrieved 6 August 2006. "Since, in their opinion, friendly and co-operative relations with South Africa and Rhodesia were essential to the well-being of the Bamangwato Tribe and the whole of the Protectorate, Serestse, who enjoyed neither, could not be deemed fit to rule. They concluded: 'We have no hesitation in finding that, but for his unfortunate marriage, his prospects as Chief are as bright as those of any native in Africa with whom we have come into contact'."
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[110] Lethbridge, Henry J. (1978). Hong Kong, stability and change: a collection of essays. Oxford University Press. p. 75. ISBN 9780195804027. The half-caste population in Hong Kong were, from the earliest days of the settlement of the Colony and down to the present day [1895], almost exclusively the off-spring of these Tan-ka people

[111] Eitel, Ernest John (1895). Europe in China: the history of Hongkong from the beginning to the year 1882. London: Luzac & Co. p. 169.

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[114] Henry J. Lethbridge (1978). Hong Kong, stability and change: a collection of essays. Oxford University Press. p. 75. This exceptional class of Chinese residents here in Hong Kong consists principally of the women known in Hong Kong by the popular nickname " ham-shui- mui " (lit. salt water girls), applied to these members of the so-called Tan-ka or boat

[115] Peter Hodge (1980). Peter Hodge (ed.). Community problems and social work in Southeast Asia: the Hong Kong and Singapore experience. Hong Kong University Press. p. 33. ISBN 978-962-209-022-4. exceptional class of Chinese residents here in Hong Kong consists principally of the women known in Hong Kong by the popular nickname " ham-shui- mui " (lit. salt water girls), applied to these members of the so-called Tan-ka or boat

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[121] João de Pina-Cabral (2002). Between China and Europe: person, culture and emotion in Macao. Vol. 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. {{cite book}}: |volume= has extra text (help)

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[125] João de Pina-Cabral (2002). Between China and Europe: person, culture and emotion in Macao. Vol. Volume 74 of London School of Economics monographs on social anthropology. Berg. p. 39. ISBN 978-0-8264-5749-3. 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. {{cite book}}: |volume= has extra text (help)

[b1-126] João De Pina-Cabral (2002). Between China and Europe: Person, Culture and Emotion in Macao. Vol. Volume 74 of London School of Economics monographs on social anthropology. Berg. pp. 164–. ISBN 978-0-8264-5749-3. {{cite book}}: |volume= has extra text (help)

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[128] Christina Miu Bing Cheng (1999). Macau: a cultural Janus. Hong Kong University Press. p. 170. ISBN 978-962-209-486-4. 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 Macau and some of which were made into films.

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[165] Reid, Anthony (1990). Southeast Asia in the Age of Commerce, 1450–1680: The lands below the winds. Vol. Volume 1 of Southeast Asia in the Age of Commerce, 1450–1680 (illustrated, reprint, revised ed.). Yale University Press. p. 165. ISBN 978-0-300-04750-9. Retrieved 10 December 2014. {{cite book}}: |volume= has extra text (help)

[166] MacLeod, Murdo J.; Rawski, Evelyn Sakakida, eds. (1998). European Intruders and Changes in Behaviour and Customs in Africa, America, and Asia Before 1800. Vol. 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. {{cite book}}: |volume= has extra text (help)

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[174] Dampier, William (1906). Masefield, John (ed.). Dampier's voyages: consisting of a New voyage round the world, a Supplement to the Voyage round the world, Two voyages to Campeachy, a Discourse of winds, a Voyage to New Holland, and a Vindication, in answer to the Chimerical relation of William Funnell, Volume 1. E. Grant Richards. p. 393. Retrieved 10 December 2014.

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[177] Dampier, William (1699). A New Voyage Round the World, Volume 1 (4 ed.). J. Knapton. p. 395. Retrieved 10 December 2014. Siam, Cochinchina, and Cambodia. I did afterwards make a Voyage and most of our Men had Women aboard all the time of our abode there.

[178] Pinkerton, John (1819). A General Collection of the Best and Most Interesting Voyages and Travels in Various Parts of Asia: Many of which are Now First Translated Into English : Digested on a New Plan ; Illustr. with Plates, Volume 2. Longman. p. 484. Retrieved 10 December 2014.

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[David_Gresham-191] Gresham, D; Morar, B; Underhill, PA; Passarino, G; Lin, AA; Wise, C; Angelicheva, D; Calafell, F; et al. (1 December 2001). "Origins and Divergence of the Roma (Gypsies)". American Journal of Human Genetics. 69 (6): 1314–31. doi:10.1086/324681. PMC 1235543. PMID 11704928.

[google5-192] Sitsayamkan (1967) The Greek Favourite of the King of Siam, Donald Moore Press, p. 17

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[207] Sarat Chandra Roy (Rai Bahadur), ed. (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

[208] Edgar Thurston; K. Rangachari (1909). Castes and tribes of southern India, Volume 2 (PDF). Government press. p. 99. Archived from the original on 21 June 2013. 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

[209] Edgar Thurston (2011). The Madras Presidency with Mysore, Coorg and the Associated States (reissue ed.). Cambridge University Press. p. 218. ISBN 978-1-107-60068-3. Retrieved 17 May 2014.

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[215] Madras (India : State) (1908). Madras District Gazetteers, Volume 1. Superintendent, Government Press. p. 184. Retrieved 17 May 2014.

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[217] 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:

[218] Edgar Thurston (2004). Badagas and Irulas of Nilgiris, Paniyans of Malabar: A Cheruman Skull, Kuruba Or Kurumba – Summary of Results. Vol. 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. {{cite book}}: |volume= has extra text (help)

[219] Government Museum (Madras, India) (1897). Bulletin …, Volumes 2-3. MADRAS: Printed by the Superintendent, Govt. Press. p. 32. Retrieved 2 March 2012. 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.

To have recorded the entire series of measurements of the children would have been useless for the purpose of comparison with those of the parents, and I selected from my repertoire the length and breadth of the head and nose, which plainly indicate the paternal influence on the external anatomy of the offspring. The figures given in the table bring out very clearly the great breadth, as compared with the length of the heads of all the children, and the resultant high cephalic index. In other words, in one case a mesaticephalic (79), and, in the remaining three cases, a sub-brachycephalic head (80"1; 801 ; 82-4) has resulted from the union of a mesaticephalic Chinaman (78-5) with a sub-dolichocephalic Tamil Pariah (76"8). How great is the breadth of the head in the children may be emphasised by noting that the average head-breadth of the adult Tamil Pariah man is only 13"7 cm., whereas that of the three boys, aged ten, nine, and five only, was 14 3, 14, and 13"7 cm. respectively.

Quite as strongly marked is the effect of paternal influence on the character of the nose; the nasal index, in the case of each child (68"1 ; 717; 727; 68'3), bearing a much closer relation to that of the long nosed father (71'7) than to the typical Pariah nasal index of the broadnosed mother (78-7).

It will be interesting to note, hereafter, what is the future of the younger members of this quaint little colony, and to observe the physical characters, temperament, improvement or deterioration, fecundity, and other points relating to the cross-breed resulting from the union of Chinese and Tamil.

[220] Edgar Thurston (2004). Badagas and Irulas of Nilgiris, Paniyans of Malabar: A Cheruman Skull, Kuruba Or Kurumba – Summary of Results. Vol. 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. {{cite book}}: |volume= has extra text (help)

[221] Edgar Thurston; K. Rangachari (1987). Castes and Tribes of Southern India (illustrated ed.). Asian Educational Services. p. 99. ISBN 978-81-206-0288-5. Retrieved 2 March 2012. The father was a typical Chinaman, whose only grievance was that, in the process of conversion to Christianity, he had been obliged to "cut his tail off." The mother was a typical dark-skinned Tamil paraiyan,

[222] Edgar Thurston; K. Rangachari (1987). Castes and Tribes of Southern India (illustrated ed.). Asian Educational Services. p. 98. ISBN 978-81-206-0288-5. Retrieved 2 March 2012.

[223] Edgar Thurston; K. Rangachari (1987). Castes and Tribes of Southern India (illustrated ed.). Asian Educational Services. p. 99. ISBN 978-81-206-0288-5. Retrieved 2 March 2012.

[224] Government Museum; Edgar Thurston (1897). Note on tours along the Malabar coast. Vol. Volumes 2-3 of Bulletin, Government Museum (Madras, India). Superintendent, Government Press. p. 31. Retrieved 17 May 2014. {{cite book}}: |volume= has extra text (help)

[225] Government Museum (Madras, India) (1894). Bulletin, Volumes 1-2. Superintendent, Government Press. p. 31. Retrieved 17 May 2014.

[226] Government Museum (Madras, India) (1894). Bulletin. Vol. v. 2 1897–99. Madras : Printed by the Superintendent, Govt. Press. p. 31. Retrieved 17 May 2014.

[227] Madras Government Museum Bulletin. Vol. Vol II. Madras. 1897. p. 31. Retrieved 17 May 2014. {{cite book}}: |volume= has extra text (help)CS1 maint: location missing publisher (link)

[228] 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

[229] 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

[230] Man in India, Volumes 34-35. A. K. Bose. 1954. p. 272. Retrieved 2 March 2012. (c) Tamil (female) and African (male) (Thurston 1909). (d) Tamil Pariah (female) and Chinese (male) (Thuston, 1909). (e) Andamanese (female) and UP Brahmin (male ) (Portman 1899). (f) Andamanese (female) and Hindu (male) (Man, 1883).

[231] Sarat Chandra Roy (Rai Bahadur) (1954). Man in India, Volume 34, Issue 4. A.K. Bose. p. 272. Retrieved 2 March 2012. (c) Tamil (female) and African (male) (Thurston 1909). (d) Tamil Pariah (female) and Chinese (male) (Thuston, 1909). (e) Andamanese (female) and UP Brahmin (male ) (Portman 1899). (f) Andamanese (female) and Hindu (male) (Man, 1883).

[232] Edgar Thurston; K. Rangachari (1987). Castes and Tribes of Southern India (illustrated ed.). Asian Educational Services. p. 100. ISBN 978-81-206-0288-5. Retrieved 2 March 2012. the remaining three cases, a sub-brachycephalic head (80-1 ; 80-1 ; 82-4) has resulted from the union of a mesaticephalic Chinaman (78•5) with a sub-dolichocephalic Tamil Paraiyan (76-8).

[233] Sarat Chandra Roy (Rai Bahadur), ed. (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

[Enloe-234] Enloe, Cynthia H. (2000). Maneuvers: The International Politics of Militarizing Women's Lives. University of California Press. p. 61. ISBN 978-0-520-22071-3.

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[Experts-247] According to Alessandro Vezzosi, Head of the Leonardo Museum in Vinci, there is evidence that Piero owned a Middle Eastern slave called Caterina who gave birth to a boy called Leonardo. That Leonardo had Middle Eastern blood is supported by the reconstruction of a fingerprint: Falconi, Marta (1 December 2006). "Experts Reconstruct Leonardo Fingerprint". Associated Press.

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[protectorates-264] Redfern, John (1955). "An appeal". Ruth and Seretse: "A Very Disreputable Transaction". London: Victor Gollancz. p. 221. The British government knew well enough, throughout the dispute, that the Union [of South Africa]'s Nationalist Government was playing up the theme of the protectorates, and that it was within the Union's power to apply economic sanctions at any time. (The latest available figures show that more than half the cattle exported from Bechuanaland go to the Union ...)

[innertemple14-265] Rider, Clare (2003). "The "Unfortunate Marriage" of Seretse Khama". The Inner Temple Yearbook 2002/2003. Inner Temple. Archived from the original on 19 July 2006. Retrieved 6 August 2006. "Under the provisions of the South Africa Act of 1909, the Union laid claim to the neighbouring tribal territories and, as the Secretary of State for Commonwealth Relations pointed out to the Cabinet in 1949, the 'demand for this transfer might become more insistent if we disregard the Union government's views'. He went on, 'indeed, we cannot exclude the possibility of an armed incursion into the Bechuanaland Protectorate from the Union if Serestse were to be recognised forthwith, while feeling on the subject is inflamed'."

[innertemple15-266] Rider, Clare (2003). "The "Unfortunate Marriage" of Seretse Khama". The Inner Temple Yearbook 2002/2003. Inner Temple. Archived from the original on 19 July 2006. Retrieved 6 August 2006. "Since, in their opinion, friendly and co-operative relations with South Africa and Rhodesia were essential to the well-being of the Bamangwato Tribe and the whole of the Protectorate, Serestse, who enjoyed neither, could not be deemed fit to rule. They concluded: 'We have no hesitation in finding that, but for his unfortunate marriage, his prospects as Chief are as bright as those of any native in Africa with whom we have come into contact'."

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@@ Line 2: / Line 2: @@
 {{short description|Marriage between individuals of different racial/ethnic backgrounds}}
 {{Use dmy dates|date=November 2019}}
-[[File:Mildred Jeter and Richard Loving.jpg|thumb|Richard and Mildred Loving. [[Loving v. Virginia]] was the landmark Supreme Court case that wiped away state laws banning interracial marriage in the United States]]
+[[File:Mildred Jeter and Richard Loving.jpg|thumb|Richard and Mildred Loving. [[Loving v. Virginia]] was the landmark Supreme Court case that wiped away state laws banning interracial marriage in the United States.]]
 '''Interracial marriage''' is a form of [[marriage]] outside a specific social group ([[exogamy]]) involving spouses who belong to different [[Race (classification of human beings)|races]] or [[Ethnic group#Ethnicity and race|racialized ethnicities]].

v t e Multiracial topics
Terms	Eurasians Amerasian Bụi đời Anglo-Burmese Burgher Filipino mestizo Dutch Indo Hāfu Anglo-Indian Kristang Luk khrueng Luso-Asians Macanese Eurasian Singaporean Topasses Hapa Hùnxuě'ér Chindian Marabou Métis Mestizo castizo cholo coyote mestiço (ainoko) pardo (caboclo) mameluco cafuzo juçaras caiçaras mulatos sarará Mixed-blood Melungeon Afro-Asians Dougla Quadroon Sacatra Amazonian Jews Coloureds Cape Coloureds Basters Griquas Oorlam
History	Plaçage Exogamy Interethnic marriage Interracial marriage Melting pot Miscegenation One-drop rule Origins of Hutu, Tutsi and Twa Passing Pre-Columbian trans-oceanic contact theories Cherokee freedmen controversy Ethnogenesis
Lists	List of luk khrueng people List of contemporary ethnic groups List of diasporas
See also	Race of the future