In the past, it was outlawed in the United States of America and in South Africa as miscegenation. It became legal in the entire United States in 1967 when the Supreme Court of the United States ruled in the case Loving v. Virginia that race-based restrictions on marriages violated the Equal Protection Clause of the United States Constitution.
- 1 Legality
- 2 Complications
- 3 Benefits
- 4 Americas
- 5 Africa and Middle East
- 6 Australia
- 7 Asia
- 8 Europe
- 9 See also
- 10 References
- 11 External links
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.
Oftentimes, couples in intercultural marriages face barriers that most married couples of the same culture are not exposed to. Intercultural marriages are often influenced by external factors that can create dissonance and disagreement in relationships. 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 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. Conversely, White female-Black male and White female-Asian male marriages are more prone to divorce than White-White pairings.
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. Sometimes, the families of the partners display rejection, resistance, hostility and lack of acceptance for their kin's partner. 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.
Intercultural couples may possess differing communication styles. Individuals from a high context culture are not verbally explicit in their communication behaviors. 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. 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. 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.
Intercultural couples tend to face hardships most within-culture relationships do not. 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. 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.
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".
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 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 and 8.4% in 2010.
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). 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.
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.
Although the anti-miscegenation laws have been revoked, 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 and in 2010, only 17.1% of Blacks married interracially, a rate far lower than the rates for Hispanics and Asians. Black interracial marriages in particular engender problems associated with racist attitudes and perceived relational inappropriateness. 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.
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.
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. 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. Between 20 and 30 percent of the Chinese who lived in Mississippi married black women before 1940. In a genetic study of 199 samples from African American males found one belong to haplogroup O2a ( or 0.5% ) It was discovered by historian Henry Louis Gates, Jr in the African American Lives documentary miniseries that NASA astronaut Mae Jemison has a significant (above 10%) genetic East Asian admixture. Gates speculated that the intermarriage/relations between migrant Chinese workers 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. 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.
The majority of the Hawaiian Chinese were Cantonese migrants from Guangdong with minority of Hakka descent also from Guangdong. If all people with Chinese ancestry in Hawaii (including the Chinese-Hawaiians) are included, they form about 1/3 of Hawaii's entire population. Many thousands of them married women of Hawaiian, Hawaiian/European and European origin. A large percentage of the Chinese men married Hawaiian and Hawaiian/European women, while a minority married white women in Hawaii who were of Portuguese descent. The 12,592 Asiatic-Hawaiians enumerated in 1930 were the result of Chinese men intermarrying with Hawaiian and part Hawaiian/Europeans. 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. Portuguese and other Caucasian women married Chinese men. The unions between Chinese men and Portuguese women resulted in children of mixed Chinese Portuguese parentage, called Chinese-Portuguese. For two years to 30 June 1933, 38 of these children who were born were classified as pure Chinese because their fathers were Chinese. A large amount of mingling took place between Chinese and Portuguese, Chinese men married Portuguese, Spanish, Hawaiian, Caucasian-Hawaiian, etc. Only one Chinese man was recorded marrying an American woman. Chinese men in Hawaii also married Puerto Rican, Portuguese, Japanese, Greek, and half-white women.
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%). 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%).
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; 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.
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;
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. 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.
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, many of them intermarried and cohabited with the Black, Mestizo, and European population of Cuba, Peru, Guyana, Trinidad. Around 20,000 Mostly Cantonese and some Hakka coolies migrated to Jamaica, Guyana, Trinidad. Many of them also intermarried with Black women and East Indian women. Unlike in Trinidad Tobago and Guyana who were predominantly Cantonese men who intermarried with Black women and Indian women. In Jamaica, the Chinese who married Black women were mostly Hakka. According to the 1946 Census from Jamaica and Trinidad alone, 12,394 Chinese were located between Jamaica and Trinidad. 5,515 of those who lived in Jamaica were Chinese Jamaican and another 3,673 were Chinese-Trinidadians living in Trinidad. In Jamaica and other Caribbean nations as well many Chinese males over past generations took up African wives, gradually assimilating or absorbing many Chinese descendants into the African Caribbean community or the overall mixed-race community. In Guyana, the Chinese were mostly Cantonese men and who intermarried with the local women. Because almost all of the Chinese indentured immigrants were men, they tended to intermarry with both East Indians and Africans, and thus the Chinese of Guyana did not remain as physically distinct as other groups. Marriage among different Chinese language groups is rare; it is so rare that the any cases of it can be individually name. While intermarriage between Hakka Chinese and Indians hardly occur.
In Guyana, the prospect of sexual relations with Indian women was at first unappealing to the mostly male Chinese migrants like in Mauritius although there was a lack of Chinese women, but eventually their attitude changed and Indian women and Chinese men established sexual relationships with each other. Chinese men had to marry women of other ethnicities due to the lack of Chinese women migrating to British Guiana. Creole sexual relationships and marriages with Chinese and Indians was rare, however, more common was Indian women and Chinese men establishing sexual relations with each other and some Chinese men took their Indian wives back with them to China. Marriages between Indian women and Chinese men in 1892 numbered six as reported by Immigration Agent Gladwin. In Guyana, while marriages between Indian women and black African men is socially shameful to Indians, Chinese-Indian marriages are considered acceptable as reported by Joseph Nevadomsky in 1983. "Chiney-dougla" is the Indian Guyanese term for mixed Chinese-Indian children. Some Indian women in Guiana had multiple partners due to the greater number of men than woman, an account of the era told by women in British Guiana is of a single Chinese man who was allowed to temporarily borrow a Hindu Indian woman by her Indian husband who was his friend, so the Chinese man could sire a child with her, after a son was born to her the Chinese man kept the boy while she was returned to her Indian husband, the boy was named William Adrian Lee. An Indian woman named Mary See married a Chinese man surnamed Wu in Goedverwagting and founded their own family after he learned how to process sugar cane. In British Guiana the Chinese did not maintain their distinctive physical features due to the high rate of Chinese men marrying people other ethnicities like Indian women. The severe imbalance with Indian men outnumbering Indian women led some women to take advantage of the situation to squeeze favors from men and leave their partners for other men, one infamous example was a pretty, light skinned, Christian Indian woman named Mary Ilandun with ancestral origins from Madras, born in 1846, who had sex with Indian, black, and Chinese men as she married them in succession and ran off with their money to her next paramour, doing this from 1868 to 1884. Indian men used force to bring Indian women back in line from this kind of behavior. The most severe lack of women in all the peoples of British Guiana was with the Chinese and this led Europeans to believe that Chinese did not engage in wife murders while wife murders was something innate to Indian men, and unlike Indian coolie women, Chinese women were viewed as chaste. Chinese women were not indentured and since they did not need to work, they avoided prospective men seeking relationships, while the character of Indian women was disparaged as immoral and their alleged sexual looseness was blamed for their deaths in the "wife murders" by Indian men. The sex ratio of Indian men to Indian women was 100:63 while the sex ratio of Chinese men to Chinese women was 100:43 in British Guiana in 1891.
In East Coast Berbice in an Adelphi estate a Madrasi woman was cohabiting with a Chinese man in 1871.
Over time, although there were more Creole marriages with Chinese, there was a growth of Indian marriages with Chinese and it was reported that "It is not an uncommon thing to find a cooly woman living with a Chinaman as his wife, and in one or two instances the woman has accompanied her reputed husband to China." by Dr. Comins in 1891, with six Indian women marrying Chinese men in 1892 as reported by The Immigration Report for 1892.
In Trinidad some Chinese men had sexual relations Indian coolie women, siring children with them, and it was reported that "A few children are to be met with born of Madras and Creole parents and some also of Madras and Chinese parents – the Madrasee being the mother", by the missionary John Morton in 1876, Morton noted that it seemed strange since there were more Indian coolie men than Indian coolie women that Indian coolie women would marry Chinese men, but claimed it was most likely because the Chinese could provide amenities to the women since the Chinese owned shops and they were enticed by these. Indian women were married by indentured Chinese men in Trinidad. Few Chinese women migrated to Trinidad while the majority of Chinese migrants were men. The migration of Chinese to Trinidad resulted in intermarriage between them and others. Chinese in Trinidad became relatively open to having marital relations with other races and Indian women began having families with Chinese in the 1890s.
The situation in Trinidad and British Guiana with Indian women being fewer than Indian men led to Indian women using the situation to their advantage by leaving their partners for other men, leading to a high incidence of "wife murders" by Indian men on their wives, and Indian women and culture were branded as "immoral" by European observers, an Indian man named Mohammad Orfy petitioned as a representative of "destitute Indian men of Trinidad", to the colonial authorities, complaining of Indian women's behavior and claiming that it was "a perforating plague.....the high percentage of immoral lives led by the female section of our community......to satisfy the greed and lust of the male section of quite a different race to theirs........[Indian women] are enticed, seduced and frightened into becoming concubines, and paramours....... [Indian women] have absolutely no knowledge whatsoever of the value of being in virginhood......most shameless and a perfect menace to the Indian gentry." with him naming specific peoples, claiming that Indian women were having sex with Chinese men, Americans, Africans, and Europeans, saying "Africans, Americans and Chinese in goodly numbers are enticing the females of India, who are more or less subtle to lustful traps augured through some fear of punishment being meted out if not readily submissive as requested."
The situation on Trinidad enabled unprecedented autonomy in the sexual activities of Indian women and freedom. The 1916 "Peition of Indentured Labourers in Trinidad" complained that: "Is it permissible for a male member of the Christian faith to keep a Hindoo or Muslim female as his paramour or concubine? Is this not an act of sacrilege and a disgraceful scandal according to the Christian faith to entice and encourage Indian females to lead immoral lives?"
Indian men used violence against Indian women in response to Indian women engaging in sexual relations with multiple men due to the shortage of them in Trinidad.
On plantations white European managers took advantage of and use indentured Indian woman for sex, in addition, English, Portuguese, and Chinese men were also in sexual relationships with Indian women as noted by Attorney General W.F. Haynes Smith, while Creole women were abhorred or ignored by Indian men. Approval of interracial marriage has slowly increased in Trinidad and Tobago and one Chinese man reported that his Indian wife did not encounter any rejection from his parents when asked in a survey. In Trinidad Europeans and Chinese are seen as acceptable marriage partners by Indians while marrying black men would lead to rejection of their daughters by Indian families.
In British Guiana and Trinidad, white overseers and managers would take advantage of Indian coolie women and use them in sexual relationships, the Indian women were then blamed for these incidents and viewed as allegedly "loose" and promiscuous by colonial officials, and Indian women were subjected to a high rate of "wife murders" by Indian men, the Indian women were also blamed for this due to their "inconstancy" due to alleged low "sexual morality".
The managers sexual relations with Indian women caused riots, at the most significant one, at the hands of the police, 59 Indians were wounded and 5 Indians were killed, in Non Pareil in 1896, due to an Indian woman cohabiting with Gerad Van Nooten, the acting manager.
The low ratio of Indian women compared to Indian men, along with the factor of Portuguese, white overseers and managers, and Chinese men having sexual relations with Indian women, aggravated the problem of rivalry for Indian women between Indian men, and drove up the value of Indian women.
The incidents of overseers and managers taking sexual advantage of the women laborers led to Indian laborers causing stoppages and protests. In British Guiana the overseers and managers sexual abuse of Indian women caused Indian workers to embark on a "struggle" from 1869–1872. Conflicts due to women led to attacks against drivers and overseers. The resentment of the workers was aggravated by the use of women on estates for sexual relations.
The deficit in Indian women compared to men was caused by the recruitment quota ratio of 100 men to 40 women, most of the women were young and single, and the shortage of Indian women for Indian men was aggravated when Indian women were taken by Africans and European overseers, leading to high amounts of wife murders against Indian women by Indian men and a decrease in morals. The appropriation of Indian women by Europeans and Africans added up to the resentment which contributed to violence against Indian women by Indian men. Indian women on plantations took part in the struggle against Africans and European authorities who were sexually using them.
Indian nationalists ashamed of the sexual reputation of Indian coolie women often attacked the coolie trade for that reason instead of other reasons such as bad working conditions. Overseers and planters on the plantations and sailors and doctors on board the ships transporting Indian coolie women would try to obtain sex from Indian women.
The Indian women had a sexual bargaining chip since they could frequently change lovers due to the fact that there were less Indian women than men, The Daily Chronicle described Indian coolie women as "pretty and youthful", laborers had to be moved around plantations by managers to prevent men from killing their adulterous wives, and the aura surrounding the sexuality and perils of Indian coolie women was enhanced by the widespread worship of the goddess Kali by them.
Riots and murders were blamed on the sexual liaisons between white overseers, managers and Indian coolie women in addition to their constant changing of sexual partners and the sexuality of coolie women were viewed shamefully as a deviation of the expected behavior of Indian women.
The Guyanese-Indian journalist Gaiutra Bahadur wrote about the experiences of Indian coolie women. Sex was utilized as a potent instrument by Indian coolie women such as when they obtained favors from overseers by having sex with them, and the women could either have been "imperiled" or "empowered" when forming sexual relations with overseers.
The Indian coolie women both had sexual advantages due to being less in number and suffered from sexual exploitation, in total, around 250,000 Indian women migrated as coolies.
Gaiutra Bahadur said in an interview that some Guyanese from her community were angered by her book and writing on the sexual experiences of the Indian coolie woman, with one saying "Who is that woman who’s been writing that all of our grandmothers and great-grandmothers were prostitutes?", and another saying "One must be careful." to her, viewing her book as an attack on the honor and morals of Indian women, Bahadur maintained that she was trying to bring back the "dignity" of the women and that Indian women's honor was attacked in the same way by colonial officials who blamed the women themselves for their sexual liaisons rather than flaws in the plantation and indenture systems.
In seeking potential mates the Indian coolie women has some amount of free choice due to their scarce numbers, some of them were able to end their indenture when married by white overseers.
There were cases of sexual abuse of Indian women on the ships and one man prostituted his 8-year-old daughter, and in another case a British surgeon married a young widow, the women obtained an advantage in sexual relations from being less numerous than men but this led to a large amount of killings called "wife murders" of the women by men they rejected.
Postcards were made of Indian coolie women and girls bedecked in jewelry made of gold and silver such as bangles and nose rings which seemed to be aiming to show them as wealthy and pretty.
In Port of Spain in Trinidad, Chinese coolies were described as going about almost naked while Indian coolie women wore "scanty drapery" and had "arms and ankles covered with bangles".
One Indian woman on the way to Guiana had to be given jewelry like bangles made of silver and nose rings made of gold to by her husband in order to make her not leave him.
About 100,000 Cantonese-Chinese coolies (almost all males) in 1849 to 1874 migrated to Peru and intermarried with Peruvian women of mestizo, European, Amerindian, European/mestizo, African and mulatto origin. Many Peruvian Chinese today are of mixed Chinese, Spanish, African, Amerindian. Estimates for Chinese-Peruvian is about 1.3 – 1.6 millions. Asian Peruvians are estimated to be 3% of the population, but one source places the number of citizens with some Chinese ancestry at 4.2 million, which equates to 15% of the country's total population. In Peru non-Chinese women married the mostly male Chinese coolies.
There were almost no women among the nearly entirely male Chinese coolie population that migrated to Peru and Cuba. Peruvian women were married to these Chinese male migrants. African women particularly had mostly no intercourse with Chinese men during their labor as coolies, while Chinese had contact with Peruvian women in cities, there they formed relationships and sired mixed babies, these women originated from Andean and coastal areas and did not originally come from the cities, in the haciendas on the coast in rural areas, native young women of indígenas (native) and serranas (mountain) origin from the Andes mountains would come down to work, these Andean native women were favored as marital partners by Chinese men over Africans, with matchmakers arranging for communal marriages of Chinese men to indígenas and serranas young women. There was a racist reaction by Peruvians to the marriages of Peruvian women and Chinese men. When native Peruvian women (cholas et natives, Indias, indígenas) and Chinese men had mixed children, the children were called injerto and once these injertos emerged, Chinese men then sought out girls of injertas origins as marriage partners, children born to black mothers were not called injertos. Low class Peurvians established sexual unions or marriages with the Chinese men and some black and Indian women "bred" with the Chinese according to Alfredo Sachettí, who claimed the mixing was causing the Chinese to suffer from "progressive degeneration", in Casa Grande highland Indian women and Chinese men participated in communal "mass marriages" with each other, arranged when highland women were brought by a Chinese matchmaker after receiving a down payment.
In Peru and Cuba some Indian (Native American), mulatto, black, and white women engaged in carnal relations or marriages with Chinese men, with marriages of mulatto, black, and white woman being reported by the Cuba Commission Report and in Peru it was reported by the New York Times that Peruvian black and Indian (Native) women married Chinese men to their own advantage and to the disadvantage of the men since they dominated and "subjugated" the Chinese men despite the fact that the labor contract was annulled by the marriage, reversing the roles in marriage with the Peruvian woman holding marital power, ruling the family and making the Chinese men slavish, docile, "servile", "submissive" and "feminine" and commanding them around, reporting that "Now and then...he [the Chinese man] becomes enamored of the charms of some sombre-hued chola (Native Indian and mestiza woman) or samba (mixed black woman), and is converted and joins the Church, so that may enter the bonds of wedlock with the dusky señorita." Chinese men were sought out as husbands and considered a "catch" by the "dusky damsels" (Peruvian women) because they were viewed as a "model husband, hard-working, affectionate, faithful and obedient" and "handy to have in the house", the Peruvian women became the "better half" instead of the "weaker vessel" and would command their Chinese husbands "around in fine style" instead of treating them equally, while the labor contract of the Chinese coolie would be nullified by the marriage, the Peruvian wife viewed the nullification merely as the previous "master" handing over authority over the Chinese man to her as she became his "mistress", keeping him in "servitude" to her, speedily ending any complaints and suppositions by the Chinese men that they would have any power in the marriage.
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.
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.
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.
The Chinese who migrated to Mexico in the 19th to 20th centuries were almost entirely Chinese men. Males made up the majority of the original Chinese community in Mexico and they married Mexican women. They married Mexican women, which led to anti-Chinese prejudice; many were expelled, while those who were allowed to stay intermarried with the Mexican population. 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. Marriage of these people to full-blooded Mexicans is diluting the community further. Chinese Mexicans in Mexicali consider themselves equally "cachanilla," a term used for locals, as any other resident of the city, even if they speak Cantonese in addition to Spanish. The sentiment against Chinese men was due to (and almost all Chinese immigrants in Mexico were men) stealing employment and Mexican women from Mexican men who had gone off to fight in the Revolution or in World War I.
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. 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. They married Tican women (a blend of Europeans, Caztizos, Mestizos, Indian, and Black). 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.
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.
When black and Indian women had children with Chinese men the children were called chaina raial in Jamaican English. The Chinese community in Jamaica was able to consolidate because an openness to marrying Indian women was present in the Chinese since Chinese women were in short supply. Women sharing was less common among Indians in Jamaica according to Verene A. Shepherd. The small number of Indian women were fought over between Indian men and led to a rise in the amount of wife murders by Indian men. Indian women made up 11 percent of the annual amount of Indian indentured migrants from 1845–1847 in Jamaica. Thousands of Chinese men (mostly Hakka) and Indian men married local Jamaican women. The study "Y-chromosomal diversity in Haiti and Jamaica: Contrasting levels of sex-biased gene flow" shows the paternal Chinese haplogroup O-M175 at a frequency of 3.8% in local Jamaicans ( non-Chinese Jamaicans) including the Indian H-M69 (0.6%) and L-M20 (0.6%) in local Jamaicans. Among the country's most notable Afro-Asians are reggae singers Sean Paul, Tami Chynn and Diana King.
Africa and Middle East
Middle East and North Africa
Interracial marriage[not in citation given] between Arab men and their non-Arab harem slave girls was common in the Arab world during the Arab slave trade, which lasted throughout the Middle Ages and early modern period. Most of these slaves came from places such as Sub-Saharan Africa (mainly Zanj) the North Caucasus, Central Asia (mainly Tatars), and Western, Southern and Southeastern Europe (mainly Slavs from Serbia – Saqaliba, Spain, France, Italy). The Barbary pirates from North Africa captured and enslaved 1.25 million white slaves from Western Europe and North America between the 16th and 19th centuries. 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. 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. These slaves, most often Europeans that were captured from the coasts of Europe or during war periods, 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.
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.
Elsewhere in Africa
Africa has a long history of interracial mixing with Arabs and later Europeans having sexual relations with black Africans. Arabs played a big role in the African slave trade and unlike the trans-Atlantic trade most of the black African slaves in the Arab slave trade were women. Most of them were used as sexual slaves by the Arab men and some were taken as wives.
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.
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) and Bryan Habana (a coloured South African rugby union player) and his white wife Janine Viljoen.
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. 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. The 1921 census in Mauritius counted that Indian women there had a total of 148 children sired by Chinese men. These Chinese were mostly traders. 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.
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.
The Australian Government does not release information on the ethnicities of marriage partners, but provide information on their countries of birth.
- In 2009 there were 120,118 marriages recorded in Australia. About 42% involved at least one partner who was not Australian-born.
- 15% of Australian-born women, and 17.4% of Australian-born men, married somebody who was not Australian-born.
- American (68%), Greek (62%) and Irish-born (62%) women were the most likely to marry an Australian-born man than a man born elsewhere.
- Indian (12%), Chinese (16%) and 'other South and East Asia'-born (16%) women were the least likely to marry an Australian-born man than a man born elsewhere.
- American (63%), Lebanese (62%) and Irish-born (62%) men were the most likely to marry an Australian-born woman than a woman born elsewhere.
- Chinese (2%), 'other North Asia' (7%) and Vietnamese-born (8%) men were the least likely to marry an Australian-born woman than a woman born elsewhere.
- Chinese-born men were the most likely to marry a woman from the same country (91%).
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.
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). 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. Such numbers of intermarriage would continue until the 1880s and the 1930s.
Today Central Asians are a mixture of various peoples, such as Mongols, Turks, and Iranians. The Mongol invasion of Central Asia in the 13th century resulted in the massacre of the mostly Iranic population and other Indo-European people with intermarriage and assimilation. Modern genetic studies show that Central Asian Turkic people and Hazara are a mixture of Northeast Asians and Indo-European people. Caucasian ancestry is prevalent in almost all central Asian Turkic people. Kazakhs, Hazara, Karakalpaks, and Crimean Tatars have more European maternal Mtdna than European paternal Y-dna while Kyrgyz have more European Y-dna with substantial European Mtdna. Other Turkic people like Uyghurs, Uzbeks, have mostly European Y-dna but also high percentages of European Mtdna. Turkmen have predominantly European Y-dna and Mtdna.
Interracial marriage between Turkic, European, Central Asians in Kazakhstan are rare but increasing. The most common marriages are between Kazakh and Volga Tatars. Intermarriage usually involves Kazakh men, due to Muslim tradition favouring male over female. For example, 1% were between Russians, Tatars, and Kazakhs (792 between Russians and Tatars, 561 between Kazakhs and Tatars, and 212 between Kazakhs and Russians). 701 Kazakh men married Russians or Tatars, against only 72 Kazakh women. Among Kirgiz men living in Uzbekistan and married to non-Kirgiz women, 9.6% had married Russians, 25.6% Uzbeks, and 34.3% Tatars. Among Kazakh men in Uzbekistan, the structure of mixed marriages appeared as follows: 4.4% married Russians.
Genetic analysis of the Hazara people indicates partial Mongolian ancestry. Invading Mongols and Turco-Mongols mixed with the local Iranian population, forming a distinct group. Mongols settled in what is now Afghanistan and mixed with native populations who spoke Persian. A second wave of mostly Chagatai Mongols came from Central Asia and were followed by other Mongolic groups, associated with the Ilkhanate and the Timurids, all of whom settled in Hazarajat and mixed with the local, mostly Persian-speaking population, forming a distinct group.
The analysis also detected Sub-Saharan African lineages in both the paternal and maternal ancestry of Hazara. Among the Hazaras there are 7.5% of African mtDNA haplogroup L with 5.1% of African Y-DNA B. The origin and date of when these admixture occurred are unknown but was believed to have been during the slave trades in Afghanistan.
There have been various periods in the history of China where a number of Arabs, Persians and Turks from the Western Regions (Central Asia and West Asia) migrated to China. Persians intermarried around the time of Manichaeism's spread to China before the Great Anti-Buddhist Persecution. Moreover, Persians brought Buddhism to China and there is evidence of close relationship during its pre-Islamic times (see An Shigao).
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. The 836 law specifically banned Chinese from forming relationships with "dark peoples" or "people of colour", which was used to describe foreigners, such as "Iranians, Sogdians, Arabs, Indians, Malays, Sumatrans", among others. The Song Dynasty allowed third-generation immigrants with official titles to intermarry with Chinese imperial princesses.
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. 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.
Iranian, Arab and Turkic women also occasionally migrated to China and mixed with Chinese. Iranian women dancers were in demand in China during this period. During the Sui dynasty, ten young dancers were sent from Persia to China. During the Tang dynasty, bars were often attended by Iranian or Sogdian waitresses who performed dances for clients. During the Five Dynasties and Ten Kingdoms Period (Wudai) (907–960), there are examples of Persian women marrying Chinese emperors. Some Chinese officials from the Song Dynasty era also married women from Dashi (Arabia). From the tenth to twelfth century, Persian women were to be found in Guangzhou (Canton), some of them in the tenth century like Mei Zhu in the harem of the Emperor Liu Chang, and in the twelfth century large numbers of Persian women lived there, noted for wearing multiple earrings and "quarrelsome dispositions". Some scholars did not differentiate between Persian and Arab, and some say that the Chinese called all women coming from the Persian Gulf "Persian women". Genetic evidence shows Persian women intermarried with the Cantonese men of Guangzhou. Yao Yonggang et al. reported that Kivisild detected one W mtDNA out of 69 Guangzhou Cantonese population, a common Middle Eastern and Iranian marker. Of the Han Chinese Li family in Quanzhou, Li Nu, the son of Li Lu, visited Hormuz in Persia in 1376, married a Persian or an Arab woman, and brought her back to Quanzhou. He then converted to Islam. Li Nu was the ancestor of the Ming Dynasty reformer Li Chih.
By the 14th century, the total population of Muslims in China had grown to 4 million. After Mongol rule had been 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, the Ming administration instituted a policy where all West and Central Asian males were required to intermarry with native Chinese females, hence assimilating them into the local population. Their descendants are today known as the Hui people. In the 19th century, the Hui rebelled against the Chinese government trying to create an independent state.
In recent years, thousands of Indians have migrated to China. While the majority of these Indians are students, some are employees of multinational companies. Most of these marriages are between Indian men and Chinese women. Some of these couples prefer to live in first, and depending on the circumstances marriages take place.
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, and Marquita Scott, a Caucasian model of English and Scottish ancestry.[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.
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.
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. The Tanka in Hong Kong were considered "outcasts", and categorized as low class. 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.
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.
Due to a few Chinese living in Macau, the early Macanese ethnic group was formed from Portuguese men with Malay, Japanese, Indian women. 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. Japanese girls would be purchased in Japan by Portuguese men. Many Chinese became Macanese simply by converting to Catholicism, and had no ancestry from Portuguese, having assimilated into the Macanese people. The majority of the early intermarriages of people from China with Portuguese were between Portuguese men and women of Tanka origin, who were considered the lowest class of people in China and had relations with Portuguese settlers and sailors, or low-class Chinese women. Western men were refused by high-class Chinese women, who did not marry foreigners, 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. It was in the 1980s that Macanese and Portuguese women began to marry men who defined themselves ethnically as Chinese.
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.
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 Hambroek's teenage daughter as a concubine, and Dutch women were sold to Chinese soldiers to become their wives. In 1684 some of these Dutch wives were still captives of the Chinese.
Some Dutch physical 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.
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. 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.
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. The Japanese slaves were brought or captured by Portuguese traders from Japan. Intermarriage with the local populations in these Portuguese colonies also took place. Marriage and sexual relations between European merchants and Japanese women was usual during this period.
A large-scale slave trade developed in which Portuguese purchased Japanese as slaves in Japan and sold them to various locations overseas, including Portugal itself, throughout the sixteenth and seventeenth centuries. Many documents mention the large slave trade along with protests against the enslavement of Japanese. Japanese slaves are believed to be the first of their nation to end up in Europe, and the Portuguese purchased 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.
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. 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.
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.
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.
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.
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 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, 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. 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. 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. Most Korean men who marry Southeast Asian women end up with divorces due differences in beliefs Currently divorces between Koreans and foreign spouses make up 10% of the total Korean divorce rate.
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. Two major Korean clans today claim descent from this union.
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. Some assimilation into Buddhism and Shamanism eventually took place, owing to Korea's geographical isolation from the Muslim world. At least two or three major Korean clans today claim descent from Muslim families.
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.
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. 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. In the 16th and 17th centuries, thousands of Japanese people travelled to Southeast Asia and married with local women there.
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.
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. 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.
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..." 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."
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."
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.
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.
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.
It is common for Arabs in Singapore and Malaysia to take local Malay wives, due to a common Islamic faith. The Chitty people, in Singapore and the Malacca state of Malaysia, are a Tamil people with considerable Malay descent, which was due to 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. 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.
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, Persians, 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. It is also noted that 21.8% of Filipino Americans are of mixed blood, second among Asian Americans, and is the fastest growing.
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.
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.
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. 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, or Japanese slaves brought or captured by Portuguese traders and their South Asian lascar crewmembers from Japan. In both cases, they often intermarried with the local population in Goa. 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. In turn, she married the Greek adventurer Constantine Phaulkon.
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. In the mid-19th century, there were around 40,000 British soldiers but less than 2,000 British officials present in India. The novel "Two Leaves and a Bud" by Ananda depicts Indian laborer women in India being preyed upon and seduced by the British Manager Reggie Hunt after he gives them bangles and nose rings.
In Assam, local Indian women married several waves of Chinese migrants during British colonial times, to the point where it became hard to physically differentiate Chinese in Assam from locals during the time of their internment during the 1962 war, and the majority of these Chinese in Assam were married to Indian women, and some of these Indian women were deported to China with their husbands.
In the 19th century, when the British Straits Settlement shipped Chinese convicts to be jailed in India, the Chinese men then settled in the Nilgiri mountains near Naduvattam after their release and married Tamil Paraiyan women, having mixed Chinese-Tamil children with them. They were documented by Edgar Thurston. Paraiyan is also anglicized as "pariah".
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." Thurston further describe a specific family: "The father was a typical Chinaman, whose only grievance was that, in the process of conversion to Christianity, he had been obliged to 'cut him tail off.' The mother was a typical Tamil Pariah of dusky hue. The colour of the children was more closely allied to the yellowish tint of the father than to the dark tint of the mother; and the semimongol parentage was betrayed in the slant eyes, flat nose, and (in one case) conspicuously prominent cheek-bones." Thurston's description of the Chinese-Tamil families were cited by others, one mentioned "an instance mating between a Chinese male with a Tamil Pariah female" A 1959 book described attempts made to find out what happened to the colony of mixed Chinese and Tamils.
Vikings explored and eventually settled in territories in Slavic-dominated areas of Europe. By 950 AD, these settlements were largely Slavicized through intermarriage with the local population. Europe, especially the Balkans, was an important source of captives for the Arab slave trade then, and Saqaliba (Slavic) slaves taken to the Arab World often intermarried or had unions with their Arab owners.
The French Normans were descended from Danish Vikings who were given feudal overlordship of areas in northern France—the Duchy of Normandy—in the 8th century. In that respect, descendants of the Vikings in France and Britain continued to have an influence in northern Europe as well. Likewise, King Harold Godwinson, the last Anglo-Saxon king of England who was killed during the Norman invasion in 1066, had Danish ancestors. Many of the medieval kings of Norway and Denmark married into English and Scottish royalty and occasionally got involved in dynastic disputes.
During World War I, there were 135,000 soldiers from British India, a large number of soldiers from French North Africa, and 20,000 labourers from South Africa, who served in France. Much of the French male population had gone to war, leaving behind a surplus of French females, many of whom formed interracial relationships with non-white soldiers, mainly Indian and North African. 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.
According to France's 1999 Census, 38% and 34% of male and female married immigrants, respectively, are intermarried. The highest intermarriage rate was for European immigrants, mainly Spanish and Italian, nearly 50% of whom have had intermarriages. 30% of North African immigrants and 20% of Portuguese immigrants have also had intermarriages. The lowest intermarriage rate was for Turkish immigrants, with 14% for married males and 4% for married females.
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.
Nazi Germany introduced the Nuremberg Laws in 1935, among which was the Law for the Protection of German Blood and German Honour that banned marital as well as extramarital relations between Germans (incl. people deemed to be racially similar, colloquially Aryans) and Jews. Although Slavs could be in theory included as Aryans, Nazi Germany's legal practice consisted in strict segregation of Germans and most subjugated Slavs and harsh punishment for miscegenation, as exemplified by the Polish decrees of 1940.
According to the 2006 figures from Germany's Federal Statistics Office, Turkish men accounted for 14% of foreigners married to German women, followed by Italians and US Americans. Conversely, German men marrying non-German women primarily choose Polish, Russian, Italian, Turkish or Thai women following in roughly equal numbers.
Comparative sociologist Amparo Gonzalez-Ferrer argues that one of the main reasons why Turkish men marry Germans more than Turkish women do is due to Islam permitting men but not women to marry non-Muslims. Dirk Halm, political scientist for the Center for Turkish Studies in Essen, remarked that considering Turkish citizens make up 25% of all foreign residents in Germany—not counting an additional one-third ethnic Turks who are German citizens—intermarriage rates in Germany are "in reality very low".
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. They were later followed by the Phoenician Carthaginians and Indo-European Romans who intermarried with the pre-Roman peoples of the Iberian Peninsula during Classical Antiquity. They were in turn followed by the Germanic Visigoths, Suebi and Vandals and the Sarmatian Alans who also intermarried with the local population in Hispania during late Antiquity. In the 6th century, the region was reconquered by the Byzantine Empire (Eastern Roman Empire) before it was lost again to the Visigothic Kingdom less than a century later.
After the Umayyad conquest of Hispania in the early 8th century, the Islamic state of Al-Andalus was established in Iberia. Due to Islamic marital law allowing a Muslim male to marry Christian and Jewish females, it became common for Arab and Berber males from North Africa to intermarry with the local Germanic, Roman and Iberian females of Hispania. The offspring of such marriages were known as Muladi or Muwallad, an Arabic term still used in the modern Arab world to refer to people with Arab fathers and non-Arab mothers. This term was also the origin for the Spanish word Mulatto. In addition, many Muladi were also descended from Saqaliba (Slavic) slaves taken from Europe via the Arab slave trade. By the 11th or 12th century, the Muslim population of Al-Andalus had merged into a homogeneous group of people known as the "Moors". After the Reconquista, which was completed in 1492, most of the Moors were forced to either flee to Morocco or convert to Christianity. The ones who converted to Christianity were known as Moriscoes, and they were often persecuted by the Spanish Inquisition on the basis of the Limpieza de sangre ("Cleanliness of blood") or "blue blood" doctrine.
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. 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.
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.
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. 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; 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, 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.
In the 11th century, the Byzantine territory of Anatolia was conquered by the Seljuq Turks, who came from Turkestan in Central Asia. Their Ottoman Turkish descendants went on to annex the Balkans and southern parts of Central Europe in the 15th and 16th centuries. Due to Islamic marital law allowing a Muslim male to marry Christian and Jewish females, it was common in the Ottoman Empire for Turkish males to intermarry with European females. For example, various sultans of the Ottoman Dynasty often had Greek (Rûm), Slavic (Saqaliba), Venetian, and Northcaucasian wives. Some of these European wives exerted great influence upon the empire as Valide Sultan ("Sultan's Parent"); a notable example is Roxelana, a Slavic harem slave who later became Suleiman the Magnificent's favorite wife. Due to the common occurrence of such intermarriages in the Ottoman Empire, they had a significant impact on the ethnic makeup of the modern Turkish population in Turkey, which now differs from that of the Turkic population in Central Asia.
The concubines of the Ottoman Sultan consisted chiefly of purchased slaves. Because Islamic law forbade Muslims to enslave fellow Muslims, the Sultan's concubines were generally of Christian origin. The mother of a Sultan, though technically a slave, received the extremely powerful title of Valide Sultan, and at times became effective ruler of the Empire (see Sultanate of women). One notable example was Kösem Sultan, daughter of a Greek Christian priest, who dominated the Ottoman Empire during the early decades of the 17th century.
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.
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. 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. By the late 19th century and early 20th century, there were around 70,000 South Asians working on British ships, 51,616 of whom were lascar seamen working on British merchant ships for the Royal Navy when World War 1 began. Families with South Asian lascar fathers and white mothers established small interracial families in Britain's dock areas . 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. 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.
Following World War I, there were significantly more females than males in Britain, 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. By World War II, any form of intimate relationship between a white woman and non-white man was considered offensive by a few. 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.
A few concerns were voiced regarding white adolescent girls forming relationships with men of colour, including South Asian seamen in the 1920s, Muslim immigrants in the 1920s to 1940s, 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 argues that there are a number negative impacts despite the veneer of tolerance.
The first Chinese settlers were mainly Cantonese from south China, with some also from Shanghai. The figures of Chinese for 1921 are 2,157 men and 262 women. Many Chinese men married British women while others remained single, possibly supporting a wife and family back home in China. During the second world war (1939–45) another wave of Chinese seamen from Shanghai and of Cantonese origin married British women. Records show that about some 300 of these men had married British women and supported families.
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. 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.
In 1948, an international incident was created when the British government took exception to the "difficult problem" 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. 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", 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.
- Nancy Kwan is "half-Chinese, three-eighths English, one-eighth Scot, blended with a touch of Malayan".
- McFadden, J.; Moore, J.L. (December 2001). "Intercultural marriage and intimacy: Beyond the continental divide". International Journal for the Advancement of Counselling. 23 (4): 261–268. doi:10.1023/A:1014420107362.
- Bratter, J. L.; King, R. B. (2008). ""But Will It Last?": Marital Instability Among Interracial and Same-Race Couples". Family Relations. 57 (2): 160–171. doi:10.1111/j.1741-3729.2008.00491.x.
- Communicating Across Cultures. Culture-at-work.com (23 July 2003). Retrieved 9 May 2012.
- "Interracial Couples". Archived from the original on 15 October 2007. Retrieved 13 January 2010.
- A White Side of Black Britain: Interracial Intimacy and Racial Literacy, in Ethnic and Racial Studies, (a special issue on racial hierarchy) vol. 27, no. 6 (November 2004): 1-30.
- Donovan, S. (2004) Stress and coping techniques in successful intercultural marriages. Thesis submitted to the Faculty of the Virginia Polytechnic Institute and State University, 1–87.
- Thompson J, Collier M (2006). "Toward Contingent Understandings of Intersecting Identifications among Selected U.S. Interracial Couples: Integrating Interpretive and Critical Views". Communication Quarterly. 54 (4): 487–506. doi:10.1080/01463370601036671.
- "Is It Better to Be Mixed Race?". Channel 4. Archived from the original on 17 October 2009. Retrieved 22 March 2019.
- Lewis, Michael B. (January 2010). "Why are mixed-race people perceived as more attractive?". Perception. 39 (1): 136–138. doi:10.1068/p6626. PMID 20301855.
- Jones, Nicholas A.; Symens Smith, Amy. "The Two or More Races Population: 2000. Census 2000 Brief" (PDF). United States Census Bureau. Retrieved 8 May 2008.; "B02001. RACE – Universe: TOTAL POPULATION". 2006 American Community Survey. United States Census Bureau. Retrieved 30 January 2008. has 6.1 million (2.0%)
- Interracial marriage flourishes in U.S. – US news – Life – Race & ethnicity. MSNBC (15 April 2007). Retrieved 9 May 2012.
- Wang, Wendy (16 February 2012) "The Rise of Intermarriage" Pew Research Center
- "Interracial marriage: Who is 'marrying out'?". Pew Research Center. 12 June 2015. Retrieved 22 October 2017.
- Wang, Wendy. "The Rise of Intermarriage Rates, Characteristics Vary by Race and Gender". PewSocialTrends.org. Pew Research. Retrieved 21 January 2014.
- Tucker, M. B.; Mitchell-Kernan, C. (1990). "New trends in black American interracial marriage: The social structural context". Journal of Marriage and Family. 52 (1): 209–218. doi:10.2307/352851. JSTOR 352851.
- Hibbler, D. K.; Shinew, K. J. (2002). "Interracial couples' experience of leisure: A social network approach" (PDF). Journal of Leisure Research. 34 (2): 1357156. doi:10.1080/00222216.2002.11949966.
- Davis, Linsey (4 June 2010) Interracial Marriage More Common Than Ever, but Black Women Still Lag. ABC News
- "Border Love on the Rio Grande: African American Men and Latinas in the Rio Grande Valley of South Texas (1850–1940)". The Black Past. 10 June 2003. Retrieved 11 April 2014.
- Chin, Gabriel and Hrishi Karthikeyan, (2002) Asian Law Journal vol. 9 "Preserving Racial Identity: Population Patterns and the Application of Anti-Miscegenation Statutes to Asian Americans, 1910–1950". Papers.ssrn.com. Retrieved 29 January 2012.
- "The United States". Chinese blacks in the Americas. Color Q World. Retrieved 15 July 2008.
- Susan Dente Ross; Paul Martin Lester (19 April 2011). Images That Injure: Pictorial Stereotypes in the Media. ABC-CLIO. pp. 144–. ISBN 978-0-313-37892-8. Retrieved 2 March 2012.
- Evaluation of Group Genetic Ancestry of Populations from Philadelphia and Dakar in the Context of Sex-Biased Admixture in the Americas Stefflova K, Dulik MC, Pai AA, Walker AH, Zeigler-Johnson CM, Gueye SM, Schurr TG, Rebbeck TR – PLoS ONE (2009). 
- Benson Tong (2004). Asian American children: a historical handbook and guide. Greenwood Publishing Group. pp. 38–. ISBN 978-0-313-33042-1. Retrieved 2 March 2012.
- Love's revolution: interracial marriage by Maria P.P. Root. Page 180
- Schwertfeger, Margaret M. (1982). Interethnic Marriage and Divorce in Hawaii A Panel Study of 1968 First Marriages. Kessinger Publishing.
- David Anthony Chiriboga; Linda S. Catron (1991). Divorce: crisis, challenge, or relief?. NYU Press. p. 254. ISBN 978-0-8147-1450-8.
- Cretser, Gary A.; Leon, Joseph J. (1982). Intermarriage in the United States, Volume 5. Psychology Press. p. 58. ISBN 978-0-917724-60-2.
- Adams, Romanzo (2005). Interracial Marriage in Hawaii. Kessinger Publishing. p. 396. ISBN 978-1-4179-9268-3.
- United States Bureau of Education (1921). Bulletin, Issues 13–18. U.S. G.P.O. p. 27.
- United States. Office of Education (1920). Bulletin, Issue 16. U.S. Dept. of Health, Education, and Welfare, Office of Education. p. 27.
- American Association of Physical Anthropologists, Wistar Institute of Anatomy and Biology (1920). American journal of physical anthropology, Volume 3. A. R. Liss. p. 492.
- Cretser, Gary A.; Leon, Joseph J. (1982). Intermarriage in the United States, Volume 5. Routledge. p. 111. ISBN 978-0-917724-60-2.
- American Genetic Association (1919). The Journal of heredity, Volume 10. American Genetic Association. p. 42.
- American Genetic Association (1919). J hered, Volume 10. American Genetic Association. p. 42.
- Smith, Alfred Emanuel (1905). New Outlook, Volume 81. Outlook Publishing Company, Inc. p. 988.
- The Outlook, Volume 81. Outlook Co. 1905. p. 988.
- Mixed unions in Canada (2011). Retrieved 22 June 2014.
- A portrait of couples in mixed unions. Retrieved 28 January 2014.
- Douglas Todd: The forces for and against mixed marriage. Retrieved 28 January 2014.
- Population of Guyana. Motherearthtravel.com. Retrieved 9 May 2012.
- Chinese in the English-Speaking Caribbean – Settlements. Everyculture.com. Retrieved 9 May 2012.
- Oxfeld, Ellen (22 October 1993). Blood, sweat, and mahjong: family and enterprise in an overseas Chinese community. Cornell University Press. ISBN 9780801425936. Retrieved 22 October 2017 – via Google Books.
- Brian L. Moore (1995). Cultural Power, Resistance, and Pluralism: Colonial Guyana, 1838–1900. Volume 22 of McGill-Queen's studies in ethnic history (illustrated ed.). McGill-Queen's Press – MQUP. pp. 272–273. ISBN 978-0-7735-1354-9. ISSN 0846-8869. Retrieved 1 June 2015.
- History Gazette, Issues 1-2; Issues 4-27. University of Guyana. History Society. History Society. 1989. ISBN 978-0-7735-1354-9. Retrieved 1 June 2015.CS1 maint: others (link)
- Brian L. Moore (1987). Race, Power, and Social Segmentation in Colonial Society: Guyana After Slavery, 1838–1891. Volume 4 of Caribbean studies (illustrated ed.). Gordon & Breach Science Publishers. p. 181. ISBN 978-0-677-21980-6. ISSN 0275-5793. Retrieved 1 June 2015.
- Brian L. Moore (1987). Race, Power, and Social Segmentation in Colonial Society: Guyana After Slavery, 1838–1891. Volume 4 of Caribbean studies (illustrated ed.). Gordon & Breach Science Publishers. p. 182. ISBN 978-0-677-21980-6. ISSN 0275-5793. Retrieved 1 June 2015.
- D. A. Bisnauth (2000). The settlement of Indians in Guyana, 1890–1930 (illustrated ed.). Peepul Tree. p. 213. Retrieved 1 June 2015.
- Preethy Sarah Samuel (2000). Cultural Continuity Or Assimilation in the Familial Domain of the Indo-Guyanese. Wayne State University. Sociology (illustrated ed.). ProQuest. p. 38. ISBN 978-0-549-38762-6. Retrieved 1 June 2006.
- JCAS Symposium Series, Issue 13. Kokuritsu Minzokugaku Hakubutsukan. Chiiki Kenkyū Kikaku Kōryū Sentā (illustrated ed.). Japan Center for Area Studies, National Museum of Ethnology. 2002. p. 209. Archived from the original on 2014. Retrieved 1 June 2006.CS1 maint: others (link)
- Gaiutra Bahadur (2013). Coolie Woman: The Odyssey of Indenture. University of Chicago Press. p. 119. ISBN 978-0-226-04338-8. Retrieved 1 June 2006.
- Margery Kirkpatrick (1993). From the Middle Kingdom to the New World: Aspects of the Chinese Experience in Migration to British Guiana, Volume 1. Volume 1 of From the Middle Kingdom to the New World. M. Kirkpatrick. p. 156. ISBN 978-976-8136-27-5. Retrieved 1 June 2006.
- Margery Kirkpatrick (1993). From the Middle Kingdom to the New World: Aspects of the Chinese Experience in Migration to British Guiana, Volume 1. Volume 1 of From the Middle Kingdom to the New World. M. Kirkpatrick. p. 128. ISBN 978-976-8136-27-5. Retrieved 1 June 2006.
- L. Liang-chi Wang; Gungwu Wang, eds. (1998). The Chinese Diaspora: Selected Essays, Volume 2. Volume 2 of The Chinese Diaspora (illustrated ed.). Times Academic Press. p. 108. ISBN 978-981-210-093-1. Retrieved 1 June 2006.
- Tim Merrill, ed. (1993). Guyana and Belize: Country Studies. Volume 550. Library of Congress. Federal Research Division (2 ed.). Federal Research Division, Library of Congress. p. 42. ISBN 978-0-8444-0778-4. ISSN 1057-5294. Retrieved 1 June 2006.
- Jenny Pettit; Caroline Starbird (2000). Contemporary Issues in South America. University of Denver, CTIR. p. 48. ISBN 978-0-943804-90-3. Retrieved 1 June 2006.
- "How much was immigrant culture affected by the realities of life in Guyana and the norms of other racial groups present in Guyana between 1838 and 1905?". flax. British Academic Written English (Arts and Humanities).
- Brian L. Moore (1995). Cultural Power, Resistance, and Pluralism: Colonial Guyana, 1838–1900. Volume 22 of McGill-Queen's studies in ethnic history (illustrated ed.). McGill-Queen's Press – MQUP. pp. 169–171. ISBN 978-0-7735-1354-9. ISSN 0846-8869. Retrieved 1 June 2015.
- Guyana Historical Journal, Volumes 1-5. University of Guyana. History Society, University of Guyana. Department of History. University of Guyana, Department of History. 1989. p. 9. Retrieved 1 June 2015.CS1 maint: others (link)
- Gaiutra Bahadur (2013). Coolie Woman: The Odyssey of Indenture. University of Chicago Press. p. 116. ISBN 978-0-226-04338-8. Retrieved 1 June 2015.
- Gaiutra Bahadur (2013). Coolie Woman: The Odyssey of Indenture. University of Chicago Press. pp. 117–118. ISBN 978-0-226-04338-8. Retrieved 1 June 2015.
- Gaiutra Bahadur (2013). Coolie Woman: The Odyssey of Indenture. University of Chicago Press. p. 234. ISBN 978-0-226-04338-8. Retrieved 1 June 2015.
- Walton Look Lai (1993). Indentured labor, Caribbean sugar: Chinese and Indian migrants to the British West Indies, 1838–1918. Johns Hopkins studies in Atlantic history and culture (illustrated ed.). Johns Hopkins University Press. p. 210. ISBN 978-0-8018-4465-2. Retrieved 17 May 2014.
- Walton Look Lai (1993). Indentured labor, Caribbean sugar: Chinese and Indian migrants to the British West Indies, 1838–1918. Johns Hopkins studies in Atlantic history and culture (illustrated ed.). Johns Hopkins University Press. p. 210. ISBN 978-0-8018-4465-2. Retrieved 17 May 2014.
- Brian L. Moore (1995). Cultural Power, Resistance, and Pluralism: Colonial Guyana, 1838–1900. Volume 22 of McGill-Queen's studies in ethnic history (illustrated ed.). McGill-Queen's Press – MQUP. p. 350. ISBN 978-0-7735-1354-9. ISSN 0846-8869. Retrieved 1 June 2015.
- Julitta Rydlewska; Barbara Braid, eds. (2014). Unity in Diversity, Volume 1: Cultural Paradigm and Personal Identity, Volume 1. Cambridge Scholars Publishing. p. 14. ISBN 978-1-4438-6729-0. Archived from the original on 2014. Retrieved 1 June 2015.
- Dennison Moore (1995). Origins and Development of Racial Ideology in Trinidad. Nycan. p. 238. ISBN 978-0-9680060-0-9. Retrieved 1 June 2015.
- Selwyn D. Ryan (1999). The Jhandi and the Cross: The Clash of Cultures in Post-creole Trinidad and Tobago. Sir Arthur Lewis Institute of Social and Economic Studies, The University of the West Indies. p. 263. ISBN 978-976-618-031-7. Retrieved 1 June 2015.
- Rebecca Chiyoko King-O'Riain; Stephen Small; Minelle Mahtani, eds. (2014). Global Mixed Race. NYU Press. pp. 65–66. ISBN 978-0-8147-7047-4. Archived from the original on 2014. Retrieved 1 June 2015.
- Regis, Ferne Louanne (April 2011). "The Dougla in Trinidad's Consciousness" (PDF). History in Action. The University of the West Indies (St. Augustine, Trinidad and Tobago) Dept. of History. 2 (1). ISSN 2221-7886. Archived from the original (PDF) on 8 March 2011. Retrieved 28 June 2015.
- Mike Hoolboom (2013). Mike Hoolboom (ed.). Practical Dreamers: Conversations with Movie Artists (illustrated ed.). Coach House Books. p. 315. ISBN 978-1-77056-181-6. Retrieved 1 June 2015.
- Rebecca Chiyoko King-O'Riain; Stephen Small; Minelle Mahtani, eds. (2014). Global Mixed Race. NYU Press. p. 54. ISBN 978-0-8147-7047-4. Retrieved 1 June 2015.
- Adrian Curtis Bird (1992). Trinidad sweet: the people, their culture, their island (2 ed.). Inprint Caribbean. p. 26. ISBN 978-0-8147-7047-4. Retrieved 1 June 2015.
- Teresita Ang See, ed. (2000). Intercultural Relations, Cultural Transformation, and Identity: The Ethnic Chinese : Selected Papers Presented at the 1998 ISSCO Conference. International Society for the Studies of Chinese Overseas, Kaisa Para Sa Kaunlaran (2 ed.). Kaisa Para Sa Kaunlaran, Incorporated. p. 95. ISBN 978-971-8857-21-2. Retrieved 1 June 2015.
- Dilip Parameshwar Gaonkar (2001). Dilip Parameshwar Gaonkar (ed.). Alternative Modernities. Volume 1 of A millennial quartet book, Volume 11 of Public culture (illustrated ed.). Duke University Press. pp. 263–264. ISBN 978-0-8223-2714-1. Retrieved 1 June 2015.
- Janaki Nair; Mary E. John (2000). Janaki Nair; Mary E. John (eds.). A Question of Silence: The Sexual Economies of Modern India (illustrated, reprint ed.). Zed Books. p. 135. ISBN 978-1-85649-892-0. Retrieved 1 June 2015.
- University of Natal (1997). History and African Studies Seminar series, Issues 1-25. History and African Studies Seminar Series, University of Natal. University of Natal, History and African Studies Seminar. p. 24. Retrieved 1 June 2015.
- Shobita Jain; Rhoda E. Reddock, eds. (1998). Women Plantation Workers: International Experiences. Volume 18 of Cross-Cultural Perspectives on Women (illustrated ed.). Bloomsbury Academic. p. 44. ISBN 978-1-85973-972-3. Retrieved 1 June 2015.
- Rhoda Reddock; Christine Barrow (2001). Rhoda Reddock; Christine Barrow (eds.). Caribbean sociology: introductory readings. Volume 18 of Cross-Cultural Perspectives on Women (illustrated ed.). Ian Randle. p. 322. ISBN 978-1-55876-276-3. Retrieved 1 June 2015.
- Shobita Jain; Rhoda E. Reddock, eds. (1998). Women Plantation Workers: International Experiences. Volume 18 of Cross-Cultural Perspectives on Women (illustrated ed.). Bloomsbury Academic. p. 44. ISBN 978-1-85973-972-3. Retrieved 1 June 2015.
- Cimarrón, Volume 1, Issue 3. Volume 18 of Cross-Cultural Perspectives on Women. City University of New York. Association of Caribbean Studies (illustrated ed.). CUNY Association of Caribbean Studies. 1988. p. 101. Retrieved 1 June 2015.CS1 maint: others (link)
- Rhoda Reddock (1984). Women, labour and struggle in 20th century Trinidad and Tobago, 1898–1960 (illustrated ed.). R. E. Reddock. p. 192. Retrieved 1 June 2015.
- Reddock, Rhoda (26 October 1985). "Freedom Denied: Indian Women and Indentureship in Trinidad and Tobago, 1845–1917". Economic and Political Weekly. 20 (43): WS79–WS87. JSTOR 4374974.
- Donette Francis (2010). Fictions of Feminine Citizenship: Sexuality and the Nation in Contemporary Caribbean Literature. Palgrave Macmillan. p. 156. ISBN 978-0-230-10577-5. Retrieved 1 June 2015.
- Rebecca Chiyoko King-O'Riain; Stephen Small; Minelle Mahtani, eds. (2014). Global Mixed Race. NYU Press. p. 53. ISBN 978-0-8147-7047-4. Retrieved 1 June 2015.
- Basdeo Mangru (2005). The Elusive El Dorado: Essays on the Indian Experience in Guyana (illustrated ed.). University Press of America. p. 37. ISBN 978-0-7618-3247-8. Retrieved 1 June 2015.
- David Dabydeen; Brinsley Samaroo, eds. (1987). India in the Caribbean. Hansib / University of Warwick, Centre for Caribbean Studies publication. David Dabydeen (illustrated ed.). Hansib. p. 216. ISBN 978-1-870518-05-5. Retrieved 1 June 2015.
- Raeann R Hamon; Bron B Ingoldsby, eds. (2003). Mate Selection Across Cultures. David Dabydeen (illustrated ed.). SAGE Publications. p. 65. ISBN 978-1-4522-3769-5. Retrieved 1 June 2015.
- Colin Clarke; Gillian Clarke (2010). Post-Colonial Trinidad: An Ethnographic Journal. Studies of the Americas (illustrated ed.). Palgrave Macmillan. p. 107. ISBN 978-0-230-10685-7. Retrieved 1 June 2015.
- Tejaswini Niranjana (2011). Faith L. Smith (ed.). Sex and the Citizen: Interrogating the Caribbean. New World Studies (illustrated ed.). University of Virginia Press. p. 110. ISBN 978-0-8139-3132-6. Retrieved 17 May 2014.
- Walton Look Lai (1993). Indentured labor, Caribbean sugar: Chinese and Indian migrants to the British West Indies, 1838–1918. Johns Hopkins studies in Atlantic history and culture (illustrated ed.). Johns Hopkins University Press. p. 144. ISBN 978-0-8018-4465-2. Retrieved 17 May 2014.
- Christine Barrow (1999). Family in the Caribbean: themes and perspectives. Marcus Wiener. p. 343. ISBN 978-1-55876-207-7. Retrieved 17 May 2014.
- David Dabydeen; Brinsley Samaroo, eds. (1987). India in the Caribbean. Hansib / University of Warwick, Centre for Caribbean Studies publication. David Dabydeen (illustrated ed.). Hansib. p. 125. ISBN 978-1-870518-05-5. Retrieved 1 June 2015.
- Pillai, Suresh Kumar (2004). "NDENTURED INDIANS Emergence of Hindu identity in Carrbian Countries": 29. Retrieved 28 June 2015.
- Pillai, Suresh Kumar. "THE SILENCED MAJORITY: INDIAN CULTURE AND RACIAL CONFLICT IN GUYANA": 37. Retrieved 28 June 2015.
- Mahabir, Kumar (May – June 2004). "Indian Arrival Day". 5 (1). Trinidad & Tobago: Indo-Caribbean Cultural Council: 52. Retrieved 28 June 2015.
- Ron Ramdin (2000). Arising from Bondage: A History of the Indo-Caribbean People (illustrated ed.). NYU Press. p. 72. ISBN 978-0-8147-7548-6. Retrieved 1 June 2015.
- Martin Thomas (2012). Violence and Colonial Order: Police, Workers and Protest in the European Colonial Empires, 1918–1940. Critical Perspectives on Empire (illustrated ed.). Cambridge University Press. p. 239. ISBN 978-0-521-76841-2. Retrieved 1 June 2015.
- Vijay Prashad (2002). Everybody Was Kung Fu Fighting: Afro-Asian Connections and the Myth of Cultural Purity. Critical Perspectives on Empire. Beacon Press. p. 78. ISBN 978-0-8070-5011-8. Retrieved 1 June 2015.
- Walton Look Lai (1993). Indentured labor, Caribbean sugar: Chinese and Indian migrants to the British West Indies, 1838–1918. Johns Hopkins studies in Atlantic history and culture (illustrated ed.). Johns Hopkins University Press. p. 142. ISBN 978-0-8018-4465-2. Retrieved 17 May 2014.
- Walton Look Lai (1993). Indentured labor, Caribbean sugar: Chinese and Indian migrants to the British West Indies, 1838–1918. Johns Hopkins studies in Atlantic history and culture (illustrated ed.). Johns Hopkins University Press. p. 143. ISBN 978-0-8018-4465-2. Retrieved 17 May 2014.
- Pillai, Suresh Kumar. "THE SILENCED MAJORITY: INDIAN CULTURE AND RACIAL CONFLICT IN GUYANA": 16. Retrieved 28 June 2015.
- Pillai, Suresh Kumar (2004). "NDENTURED INDIANS Emergence of Hindu identity in Carrbian Countries": 15. Retrieved 28 June 2015.
- Pillai, Suresh Kumar. "THE SILENCED MAJORITY: INDIAN CULTURE AND RACIAL CONFLICT IN GUYANA": 22–23. Retrieved 28 June 2015.
- Pillai, Suresh Kumar. "THE SILENCED MAJORITY: INDIAN CULTURE AND RACIAL CONFLICT IN GUYANA": 26. Retrieved 28 June 2015.
- Mahabir, Kumar (May – June 2004). "Indian Arrival Day". 5 (1). Trinidad & Tobago: Indo-Caribbean Cultural Council: 18. Retrieved 28 June 2015.
- Paul, Annie (31 March 2014). "A Coolie Woman's Work is Never Done". ASIAN AMERICAN WRITERS' WORKSHOP. Archived from the original on 4 May 2016. Retrieved 28 June 2015.
- MARIE, CHRISTINE (9 March 2014). "Book review: 'Coolie Woman'". socialistaction. Retrieved 28 June 2015.
- BAHADUR, GAIUTRA (1 September 2011). "Her Middle Passage". The Caravan. Retrieved 28 June 2015.
- BAHADUR, GAIUTRA (Spring 2011). "Coolie Women Are in Demand Here". VQR. Retrieved 28 June 2015.
- BABU, CHAYA (January 2014). "'COOLIE WOMAN': BEHIND THE 'C' WORD". CIMA. Retrieved 28 June 2015.
- "Coolie Woman THE ODYSSEY OF INDENTURE". THE UNIVERSITY OF CHICAGO PRESS BOOKS. Retrieved 28 June 2015.
- BAHADUR, GAIUTRA (6 December 2011). "Writing a Life, Living a Writer's Life". NiemanReports. Retrieved 28 June 2015.
- "Coolie Woman: The Odyssey of Indenture". SOUTH ASIAN LITERATURE FESTIVAL. Retrieved 28 June 2015.
- ivetteromero (30 March 2014). "Gaiutra Bahadur's "Coolie Woman" Longlisted for the Orwell Prize". Repeating Islands. Retrieved 28 June 2015.
- BEARAK, MAX (21 November 2013). "A Conversation With: Author Gaiutra Bahadur". New York Times. Retrieved 28 June 2015.
- Lauren K. Alleyne interviews Gaiutra Bahadur (17 November 2014). "Salvaged Crossings". GUERNICA. Retrieved 28 June 2015.
- "Undefined Terms". A Glossary of Archaic Medical Terms, Diseases and Causes of Death. Retrieved 28 June 2015.
- health121 (14 September 2014). "White liver disease- white spots on liver". Health-Treatment.Com. Retrieved 28 June 2015.
- Bahadur, Gaiutra (11 April 2014). "An Excerpt From Gaiutra Bahadur's 'Coolie Woman: The Odyssey of Indenture'". The Aerogram. Retrieved 28 June 2015.
- ALI, GRACE ANEIZA (Spring 2014). "Gaiutra Bahadur Charts the 'Coolie' Woman's Odyssey". OF NOTE magazine. Retrieved 28 June 2015.
- Roy, Sandip (14 June 2014). "A woman alone: The story of India's forgotten 'coolie' women". Firstpost. Retrieved 28 June 2015.
- Gaiutra Bahadur (2013). Coolie Woman: The Odyssey of Indenture. University of Chicago Press. p. 67. ISBN 978-0-226-04338-8. Retrieved 1 June 2006.
- Gaiutra Bahadur (2013). Coolie Woman: The Odyssey of Indenture. University of Chicago Press. p. 72. ISBN 978-0-226-04338-8. Retrieved 1 June 2006.
- Wajid, Sara (19 November 2013). "Journey of the 'coolie' women in the history of the British empire". The Guardian. Retrieved 28 June 2015.
- Bahadur, Gaiutra (5 June 2015). "Postcards from Empire". Repeating Islands. Retrieved 28 June 2015.
- Bahadur, Gaiutra (Spring 2015). "Postcards from Empire". Dissent. Retrieved 28 June 2015.
- Krista A. Thompson (2007). An Eye for the Tropics: Tourism, Photography, and Framing the Caribbean Picturesque. Nicholas Thomas. Duke University Press. p. 82. ISBN 978-0-8223-8856-2. Retrieved 1 June 2006.
- Mimi Sheller (2003). Consuming the Caribbean: From Arawaks to Zombies. International Library of Sociology. Routledge. p. 132. ISBN 978-1-134-51678-0. Retrieved 17 May 2014.
- Clem Seecharan (1999). Bechu: 'bound Coolie' Radical in British Guiana, 1894–1901. Volume 4 of Press UWI biography series, Volume 4 of The @Press UWI biography series: University of the West Indies. University of the West Indies Press. p. 58. ISBN 978-976-640-071-2. Retrieved 17 May 2014.
- Lafcadio Hearn (2008). The Life and Letters of Lafcadio Hearn Including the Japanese Letters, Volume 2. Wildside Press LLC. p. 40. ISBN 978-1-4344-9855-7. Retrieved 17 May 2014.
- Gaiutra Bahadur (2013). Coolie Woman: The Odyssey of Indenture. University of Chicago Press. p. 38. ISBN 978-0-226-04338-8. Retrieved 1 June 2006.
- Marianne North (1894). Janet Catherine North Symonds ("Mrs. J. A. Symonds, ") (ed.). Recollections of a Happy Life: Being the Autobiography of Marianne North, Volume 1. Macmillan and Company. p. 106. Retrieved 1 June 2006.
- The Canadian Magazine, Volume 1. H. C. Maclean Publications. 1893. p. 569. Retrieved 1 June 2006.
- H. V. P. Bronkhurst (1883). The Colony of British Guyana and Its Labouring Population: Containing a Short Account of the Colony, and Brief Descriptions of the Black Creole, Portuguese, East Indian, and Chinese Coolies … Collected … from Sundry Articles Published … at Different Times, and Arranged. T. Woolmer. p. 216. Retrieved 1 June 2006.
- The Canadian Magazine of Politics, Science, Art and Literature, Volume 1. J. Gordon Mowat, John Alexander Cooper, Newton MacTavish. Ontario Publishing Company. 1893. p. 569. Retrieved 1 June 2006.CS1 maint: others (link)
- Marianne North; Janet Catherine North Symonds (1892). Recollections of a Happy Life: Being the Autobiography of Marianne North, Volume 2 (2, reprint ed.). Macmillan. p. 248. Retrieved 1 June 2006.
- British Guiana (1908). The Official Gazette of British Guiana, Volume 27. p. 495. Retrieved 1 June 2006.
- William Bury Westall (1885). Ralph Norbreck's Trust. Cassell & Company, Limited. p. 179. Retrieved 1 June 2006.
- Gaiutra Bahadur (2013). Coolie Woman: The Odyssey of Indenture. University of Chicago Press. p. 73. ISBN 978-0-226-04338-8. Retrieved 1 June 2006.
- Teresa A. Meade (2011). A History of Modern Latin America: 1800 to the Present. Volume 4 of Wiley Blackwell Concise History of the Modern World (illustrated ed.). John Wiley & Sons. ISBN 978-1-4443-5811-7. Retrieved 17 May 2014.
- Isabelle Lausent-Herrera (2010). Walton Look Lai; Chee Beng Tan (eds.). The Chinese in Latin America and the Caribbean. Brill ebook titles. BRILL. p. 143. ISBN 978-90-04-18213-4. Retrieved 17 May 2014.
- Adam McKeown (2001). Chinese Migrant Networks and Cultural Change: Peru, Chicago, and Hawaii 1900–1936 (illustrated ed.). University of Chicago Press. p. 47. ISBN 978-0-226-56025-0. Retrieved 17 May 2014.
- Robert G. Lee (1999). Orientals: Asian Americans in Popular Culture. Temple University Press. p. 75. ISBN 978-1-4399-0571-5. Retrieved 17 May 2014.
- Chee-Beng Tan (2004). Chinese Overseas: Comparative Cultural Issues (illustrated ed.). Hong Kong University Press. p. 47. ISBN 978-962-209-661-5. Retrieved 17 May 2014.
- Josephine D. Lee; Imogene L. Lim; Yuko Matsukawa (2002). Re/collecting Early Asian America: Essays in Cultural History. Temple University Press. p. 181. ISBN 978-1-4399-0120-5. Retrieved 17 May 2014.
- Walton Look Lai (1998). The Chinese in the West Indies, 1806–1995: A Documentary History. Walton Look Lai (illustrated ed.). Press, University of the West Indies. p. 8. ISBN 978-976-640-021-7. Retrieved 17 May 2014.
- Michael J. Gonzales (2014). Plantation Agriculture and Social Control in Northern Peru, 1875–1933. University of Texas Press. ISBN 978-1-4773-0602-4. Retrieved 17 May 2014.
- Isabelle Lausent-Herrera (2010). Walton Look Lai; Chee Beng Tan (eds.). The Chinese in Latin America and the Caribbean. Brill ebook titles. BRILL. p. 144. ISBN 978-90-04-18213-4. Retrieved 17 May 2014.
- Isabelle Lausent-Herrera (2010). Walton Look Lai; Chee Beng Tan (eds.). The Chinese in Latin America and the Caribbean. Brill ebook titles. BRILL. p. 145. ISBN 978-90-04-18213-4. Retrieved 17 May 2014.
- Isabelle Lausent-Herrera (2010). Walton Look Lai; Chee Beng Tan (eds.). The Chinese in Latin America and the Caribbean. Brill ebook titles. BRILL. p. 146. ISBN 978-90-04-18213-4. Retrieved 17 May 2014.
- Michael J. Gonzales (2014). Plantation Agriculture and Social Control in Northern Peru, 1875–1933. University of Texas Press. ISBN 978-1-4773-0602-4. Retrieved 17 May 2014.
- Michael J. Gonzales (1985). Plantation Agriculture and Social Control in Northern Peru, 1875–1933. Brill ebook titles. Volume 62 of Texas Pan American Series. University of Texas Press. p. 100. ISBN 978-0-292-76491-0. Retrieved 17 May 2014.
- Elliott Young (2014). Alien Nation: Chinese Migration in the Americas from the Coolie Era Through World War II. The David J. Weber Series in the New Borderlands History. Volume 4 of Wiley Blackwell Concise History of the Modern World (illustrated ed.). UNC Press Books. p. 82. ISBN 978-1-4696-1296-6. Retrieved 17 May 2014.
- From an Occasional Correspondent (28 June 1873). "THE COOLIE TRADE.; THE SLAVERY OF THE PRESENT. THE TRAFFIC OF PERU HIRING OF THE COO- LIE HORRORS OF THE MIDDLE PASSAGE THE COOLIE'S FATE". New York Times. CALLAO, Peru. Archived from the original on 1 July 2015. Retrieved 17 May 2014.
- Dorsey, Joseph C. (2004). "Identity, Rebellion, and Social Justice Among Chinese Contract Workers in Nineteenth-Century Cuba" (PDF). Latin American Perspectives. 31 (3): 18–47. doi:10.1177/0094582X04264492. Archived from the original (PDF) on 20 February 2012.
- David Stanley (1997). Cuba: a Lonely Planet travel survival kit. Lonely Planet. ISBN 978-0-86442-403-7.
- Mendizabal, I; Sandoval, K; Berniell-Lee, G; Calafell, F; Salas, A; Martínez-Fuentes, A; Comas, D (2008). "Genetic origin, admixture, and asymmetry in maternal and paternal human lineages in Cuba". BMC Evolutionary Biology. 8: 213. doi:10.1186/1471-2148-8-213. PMC 2492877. PMID 18644108.
- Isabelle Lausent-Herrera (2010). Walton Look Lai; Chee Beng Tan (eds.). The Chinese in Latin America and the Caribbean. Brill ebook titles. BRILL. p. 68. ISBN 978-9004182134. Retrieved 17 May 2014.
- [dead link]
- Schiavone Camacho, Julia Maria (November 2009). "Crossing Boundaries, Claiming a Homeland: The Mexican Chinese Transpacific Journey to Becoming Mexican, 1930s–1960s". Pacific Historical Review. Berkeley. 78 (4): 552–553. doi:10.1525/phr.2009.78.4.545.
- Newman, Jacqueline M. (Spring 2000). "Chinese Food in Costa Rica". Flavor and Fortune. 7 (1): 15–16.
- Margaret Tyler Mitchell; Scott Pentzer (2008). Costa Rica: A Global Studies Handbook. ABC-CLIO. pp. 249–. ISBN 978-1-85109-992-4.
- Costa Rica, People. Philip.greenspun.com. Retrieved 9 May 2012.
- The Enduring Legacy: Oil, Culture, and Society in Venezuela By Miguel Tinker Salas 
- Frederic Gomes Cassidy; Robert Brock Le Page (2002). Frederic Gomes Cassidy; Robert Brock Le Page (eds.). Dictionary of Jamaican English. University of the West Indies Press. p. 103. ISBN 978-976-640-127-6. Retrieved 1 June 2015.
- Franklin W. Knight; K. O. Laurence, eds. (2011). General History of the Caribbean: The long nineteenth century : nineteenth-century transformations. Volume 4 of General History of the Caribbean. P. C. Emmer, Jalil Sued Badillo, Germán Carrera Damas, B. W. Higman, Bridget Brereton, Unesco (illustrated ed.). UNESCO. p. 228. ISBN 978-92-3-103358-2. Retrieved 1 June 2015.
- Brian L. Moore (1995). Cultural Power, Resistance, and Pluralism: Colonial Guyana, 1838–1900. Volume 22 of McGill-Queen's studies in ethnic history (illustrated ed.). McGill-Queen's Press – MQUP. p. 171. ISBN 978-0-7735-1354-9. ISSN 0846-8869. Retrieved 1 June 2015.
- Howard Johnson (1988). Howard Johnson (ed.). After the Crossing: Immigrants and Minorities in Caribbean Creole Society. Volume 7, Issue 1 of Immigrants & minorities (illustrated ed.). Psychology Press. p. 101. ISBN 978-0-7146-3357-2. Retrieved 1 June 2015.
- Alena Heitlinger (1999). Alena Heitlinger (ed.). Émigré Feminism: Transnational Perspectives. Volume 7, Issue 1 of Immigrants & minorities (illustrated ed.). University of Toronto Press. p. 156. ISBN 978-0-8020-7899-5. Retrieved 1 June 2015.
- Simms TM, Wright MR, Hernandez M, et al. (August 2012). "Y-chromosomal diversity in Haiti and Jamaica: contrasting levels of sex-biased gene flow". American Journal of Physical Anthropology. 148 (4): 618–31. doi:10.1002/ajpa.22090. PMID 22576450.
- "BBC – Religions – Islam: Slavery in Islam".
- "Horrible Traffic in Circassian Women—Infanticide in Turkey," New York Daily Times, 6 August 1856. Chnm.gmu.edu. Retrieved 9 May 2012.
- Soldier Khan. Avalanchepress.com. Retrieved 9 May 2012.
- History – British History in depth: British Slaves on the Barbary Coast. BBC. Retrieved 22 June 2013.
- Jefferson Versus the Muslim Pirates by Christopher Hitchens, City Journal Spring 2007. City-journal.org. Retrieved 22 June 2013.
- "When europeans were slaves: Research suggests white slavery was much more common than previously believed" Archived 25 July 2011 at the Wayback Machine, Oregon State University
- Davis, Robert (1999). Christian Slaves, Muslim Masters: White Slavery in the Mediterranean, the Barbary Coast and Italy, 1500–1800. Based on "records for 27,233 voyages that set out to obtain slaves for the Americas". Stephen Behrendt, "Transatlantic Slave Trade", Africana: The Encyclopedia of the African and African American Experience (New York: Basic Civitas Books), ISBN 0-465-00071-1.
- "Vikings' Barbaric Bad Rap Beginning to Fade", National Geographic (2 February 2004)
- Mary Dobson; Vince Reid (1998). Smelly Old History: Vile Vikings. Oxford: Oxford University Press. ISBN 978-0-19-910494-9.
- Mushin, D. (1998) The Saqaliba Slaves in the Aghlabid State.
- Ulrich Marzolph, Richard van Leeuwen, Hassan Wassouf (2004). The Arabian Nights Encyclopedia. ABC-CLIO. pp. 172–4. ISBN 978-1-57607-204-2.
- Some historians regard Shajar al-Durr as the first of the Mamluk Sultans. – (Shayyal, p.115/vol.2)
- Al-Maqrizi described Shajar al-Durr as the first of the Mamluk Sultans of Turkic origin. " This woman, Shajar al-Durr, was the first of the Turkish Mamluk Kings who ruled Egypt " – (Al-Maqrizi, p. 459/ vol.1)
- Ibn Iyas regarded Shajar al-Durr as an Ayyubid. – (Ibn Iyas, p.89)
- According to J. D. Fage " it is difficult to decide whether this queen (Shajar al-Durr) was the last of the Ayyubids or the first of the Mamluks as she was connected with both the vanishing and the oncoming dynasty". Fage, p.37
- Pan 1994, p. 157
- Simon Austin: South Africa's white knight. BBC (6 August 2009). Retrieved 22 June 2013.
- Bok who just wants to give back – IOL Sport. IOL.co.za (24 July 2010). Retrieved 22 June 2013.
- Marina Carter; James Ng Foong Kwong (2009). Abacus and Mah Jong: Sino-Mauritian Settlement and Economic Consolidation. Volume 1 of European expansion and indigenous response, v. 1. BRILL. p. 199. ISBN 978-90-04-17572-3. Archived from the original on 2009. Retrieved 17 May 2014.
- Paul Younger Professor Emeritus of Religious Studies McMaster University (2009). New Homelands : Hindu Communities in Mauritius, Guyana, Trinidad, South Africa, Fiji, and East Africa: Hindu Communities in Mauritius, Guyana, Trinidad, South Africa, Fiji, and East Africa. Oxford University Press. p. 33. ISBN 978-0-19-974192-2. Archived from the original on 2009. Retrieved 17 May 2014.
- "What Inter-Ethnic Marriage In Mauritius Tells Us About The Nature of Ethnicity" (PDF): 15. Archived from the original (PDF) on 18 May 2014. Retrieved 17 May 2014.
- Huguette Ly-Tio-Fane Pineo; Edouard Lim Fat (2008). From alien to citizen: the integration of the Chinese in Mauritius. Éditions de l'océan Indien. p. 174. ISBN 978-99903-0-569-2. Retrieved 17 May 2014.
- Huguette Ly Tio Fane-Pineo (1985). Chinese Diaspora in Western Indian Ocean. Ed. de l'océan indien. p. 287. ISBN 978-99903-0-569-2. Retrieved 17 May 2014.
- "What Inter-Ethnic Marriage In Mauritius Tells Us About The Nature of Ethnicity" (PDF): 16. Archived from the original (PDF) on 18 May 2014. Retrieved 17 May 2014.
- Monique Dinan (2002). Mauritius in the Making: Across the Censuses, 1846–2000. Nelson Mandela Centre for African Culture, Ministry of Arts & Culture. p. 41. ISBN 978-9990390469. Retrieved 1 June 2015.
- Marina Carter; James Ng Foong Kwong (2009). Abacus and Mah Jong: Sino-Mauritian Settlement and Economic Consolidation. Volume 1 of European expansion and indigenous response, v. 1. BRILL. p. 203. ISBN 978-90-04-17572-3. Retrieved 17 May 2014.
- "4102.0 – Australian Social Trends, 2000 – Family Formation: Cultural diversity in marriages". Retrieved 2 November 2009.
- Australian wives in China. Epress.anu.edu.au (1 March 1904). Retrieved 9 May 2012.
- G. W. Trompf; Carole M. Cusack; Christopher Hartney (2010). Religion and Retributive Logic: Essays in Honour of Professor Garry W. Trompf. BRILL. pp. 351–. ISBN 978-90-04-17880-9.
- Zerjal, T.; Wells, R. S.; Yuldasheva, N.; Ruzibakiev, R.; Tyler-Smith, C. (2002). "A Genetic Landscape Reshaped by Recent Events: Y-Chromosomal Insights into Central Asia". The American Journal of Human Genetics. 71 (3): 466–82. doi:10.1086/342096. PMC 419996. PMID 12145751.
- "ABSEES - Soviet and East European Abstracts Series". ABSEES. 1 January 1974. Retrieved 22 October 2017 – via Google Books.
- "Soviet Sociology". International Arts and Sciences Press. 22 October 1972. Retrieved 22 October 2017 – via Google Books.
- Hartl, Daniel L.; Jones, Elizabeth W. (2009), Genetics: Analysis of Genes and Genomes, p. 262, ISBN 9780763758684
- Whale, John William (January 2012). "Mitochondrial DNA Analysis of Four Ethnic Groups of Afghanistan" (PDF). Archived from the original (PDF) on 2 August 2017. Retrieved 22 March 2018.
- Haber, Marc; Platt, Daniel E.; Bonab, Maziar Ashrafian; Youhanna, Sonia C.; Soria-Hernanz, David F.; Martínez-Cruz, Begoña; Douaihy, Bouchra; Ghassibe-Sabbagh, Michella; Rafatpanah, Hoshang; Ghanbari, Mohsen; Whale, John; Balanovsky, Oleg; Wells, R. Spencer; Comas, David; Tyler-Smith, Chris; Zalloua, Pierre A.; Consortium, The Genographic (28 March 2012). "Afghanistan's Ethnic Groups Share a Y-Chromosomal Heritage Structured by Historical Events". PLOS ONE. 7 (3): e34288. doi:10.1371/journal.pone.0034288. PMC 3314501. PMID 22470552.
- Edward H. Schafer (1985). The Golden Peaches of Samarkand: A Study of T'Ang Exotics. University of California Press. pp. 22–. ISBN 978-0-520-05462-2.
- Jacques Gernet (1996). A history of Chinese civilization. Cambridge University Press. p. 294. ISBN 978-0-521-49781-7.
- "Chinese of Arab and Persian descent". ColorQ World. Retrieved 23 December 2008.
- Edward H. Schafer (1963). The golden peaches of Samarkand: a study of Tʻang exotics. University of California Press. p. 22. ISBN 978-0-520-05462-2.
- Ildikó Bellér-Hann (2008). Community matters in Xinjiang, 1880–1949: towards a historical anthropology of the Uyghur. BRILL. p. 476. ISBN 978-90-04-16675-2. Retrieved 30 July 2010.
- Ryōtarō Shiba (2003). Kukai the universal: scenes from his life. ICG Muse. p. 350. ISBN 978-4-925080-47-7.
- Victor H. Mair (1996). The Columbia Anthology of Traditional Chinese Literature. Columbia University Press. p. 1335. ISBN 978-0-231-07429-2.
- Amnon Shiloah (2003). Music in the World of Islam. Wayne State University Press. p. 213. ISBN 978-0-8143-2970-2.
- Edward H. Schafer (1963). The golden peaches of Samarkand: a study of Tʻang exotics. Berkeley and Los Angeles: University of California Press. p. 399. ISBN 978-0-520-05462-2.
- Naotaro Kudo (1969). The life and thoughts of Li Ho: the Tʾang poet. Waseda University. p. 108.
- Eliot Weinberger (2009). Oranges & Peanuts for Sale. New Directions Publishing. p. 254. ISBN 978-0-8112-1834-4.
- Patricia Buckley Ebrey; Anne Walthall; James Palais (2008). Pre-modern East Asia: to 1800: a cultural, social, and political history. Cengage Learning. p. 294. ISBN 978-0-547-00539-3.
- Mohammad Adnan Bakhit (2000). History of humanity. UNESCO. p. 682. ISBN 978-92-3-102813-7.
- Mahler, Jane Gaston (1959). The Westerners among the figurines of the T'ang dynasty of China. Instituto italiano per il Medio ed Estremo Oriente. p. 204.
- Universiṭat Tel-Aviv. Faḳulṭah le-omanuyot (1993). ASSAPH.: Studies in the theatre, Issues 9–12. Faculty of Visual and Performing Arts, Tel Aviv University. p. 89.
- Tōyō Bunko (Japan) (1961). Memoirs of the Research Department, Issue 20.
- Jaschok, Maria; Shui, Jingjun (2000). The history of women's mosques in Chinese Islam: a mosque of their own. Routledge. p. 361. ISBN 978-0-7007-1302-8.
- Walter Joseph Fischel "Semitic and Oriental studies: a volume presented to William Popper, professor of Semitic languages, emeritus, on the occasion of his seventy-fifth birthday, October 29, 1949" University of California Press (1951) p. 407 Multiple women originating from the Persian Gulf lived in Guangzhou's foreign quarter, they were all called "Persian women" (波斯婦 Po-ssu-fu or Bosifu).
- Tōyō Bunko (Japan). Kenkyūbu (1928). Memoirs of the Research Department of the Toyo Bunko (the Oriental Library), Issue 2. the University of Michigan: The Toyo Bunko. p. 34. Retrieved 9 February 2011.
- History of Science Society, Académie internationale d'histoire des sciences (1939). Isis, Volume 30. Publication and Editorial Office, Dept. of History and Sociology of Science, University of Pennsylvania. p. 120.
- Yao, YG; Kong, QP; Bandelt, HJ; Kivisild, T; Zhang, YP (2002). "Phylogeographic Differentiation of Mitochondrial DNA in Han Chinese". American Journal of Human Genetics. 70 (3): 635–51. doi:10.1086/338999. PMC 384943. PMID 11836649.
- Association for Asian studies (Ann Arbor;Michigan) (1976). A-L, Volumes 1–2. Columbia University Press. p. 1022. ISBN 978-0-231-03801-0.
- Chen, Da-Sheng. "CHINESE-IRANIAN RELATIONS vii. Persian Settlements in Southeastern China during the T'ang, Sung, and Yuan Dynasties". Encyclopedia Iranica. Retrieved 28 June 2010.
- Needham, Joseph (1971). Science and civilisation in China, Volume 4. Cambridge University Press. p. 2120. ISBN 978-0-521-07060-7.
- Israeli, Raphael (2002). Islam in China. Lexington Books. p. 285. ISBN 978-0-7391-0375-3.
- Michael Dillon (1999). China's Muslim Hui community: migration, settlement and sects. Richmond: Curzon Press. p. 208. ISBN 978-0-7007-1026-3. Retrieved 17 August 2010.
- Dru C. Gladney (1996). Muslim Chinese: ethnic nationalism in the People's Republic. Cambridge Massachusetts: Harvard Univ Asia Center. p. 481. ISBN 978-0-674-59497-5.
- China archaeology and art digest, Volume 3, Issue 4. Art Text (HK) Ltd. 2000. p. 30. Retrieved 17 August 2010.
- "Indian men marrying Chinese women". Times of India.
- Lee 2000, p. 201
- "Exit the Dragon". New Yorker. 10 February 2014.
- Robinson, Johnny (18 May 1963). "Is Graduate of Royal Ballet". Lewiston Evening Journal. Lewiston, Maine. Retrieved 22 October 2011.
- Meiqi Lee (2004). Being Eurasian: memories across racial divides. Hong Kong University Press. p. 262. ISBN 978-962-209-671-4.
- Maria Jaschok; Suzanne Miers, eds. (1994). Women and Chinese patriarchy: submission, servitude, and escape. Zed Books. p. 223. ISBN 978-1-85649-126-6.
- Helen F. Siu (2011). Helen F. Siu (ed.). Merchants' Daughters: Women, Commerce, and Regional Culture in South. Hong Kong University Press. p. 305. ISBN 978-988-8083-48-0.
"The half-caste population of Hongkong were ... almost exclusively the offspring of these Tan-ka women." EJ Eitel, Europe in, the History of Hongkong from the Beginning to the Year 1882 (Taipei: Chen-Wen Publishing Co., originally published in Hong Kong by Kelly and Walsh. 1895, 1968), 169.
- Lethbridge, Henry J. (1978). Hong Kong, stability and change: a collection of essays. Oxford University Press. p. 75.
The half-caste population in Hong Kong were, from the earliest days of the settlement of the Colony and down to the present day , almost exclusively the off-spring of these Tan-ka people
- Eitel, Ernest John (1895). Europe in China: the history of Hongkong from the beginning to the year 1882. London: Luzac & Co. p. 169.
- Andrew, Elizabeth Wheeler; Bushnell, Katharine Caroline (2006). Heathen Slaves and Christian Rulers. Echo Library. p. 11. ISBN 978-1-4068-0431-7.
- John Mark Carroll (2007). A concise history of Hong Kong. Rowman & Littlefield. p. 36. ISBN 978-0-7425-3422-3.
Most of the Chinese who came to Hong Kong in the early years were from the lower classes, such as laborers, artisans, Tanka outcasts, prostitutes, wanderers, and smugglers. That these people violated orders from authorities in Canton
- 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.
- 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. Volume 74 of London School of Economics monographs on social anthropology (illustrated ed.). Berg. p. 39. ISBN 978-0-8264-5749-3. Retrieved 1 March 2012.
To be a Macanese is fundamentally to be from Macao with Portuguese ancestors, but not necessarily to be of Sino-Portuguese descent. The local community was born from Portuguese men. ... but in the beginning the woman was Goanese, Siamese, Indo-Chinese, Malay – they came to Macao in our boats. Sporadically it was a Chinese woman.
- C. A. Montalto de Jesus (1902). Historic Macao (2 ed.). Kelly & Walsh, Limited. p. 41. Retrieved 2 February 2014.
- Austin Coates (2009). A Macao Narrative. Volume 1 of Echoes: Classics of Hong Kong Culture and History. Hong Kong University Press. p. 44. ISBN 978-962-209-077-4. Retrieved 2 February 2014.
- Camões Center (Columbia University. Research Institute on International Change) (1989). Camões Center Quarterly, Volume 1. Volume 1 of Echoes: Classics of Hong Kong Culture and History. The Center. p. 29. Retrieved 2 February 2014.
- João de Pina-Cabral (2002). Between China and Europe: person, culture and emotion in Macao. 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.
- João De Pina-Cabral (2002). Between China and Europe: Person, Culture and Emotion in Macao. Volume 74 of London School of Economics monographs on social anthropology. Berg. pp. 164–. ISBN 978-0-8264-5749-3.
- 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. Volume 2 of A History of Christianity in Asia: 1500–1900. Volume 2 (2, illustrated, reprint ed.). Orbis Books. p. 222. ISBN 978-1-57075-450-0. Retrieved 10 December 2014.
- Moffett, Samuel H. (2005). A history of Christianity in Asia, Volume 2 (2 ed.). Orbis Books. p. 222. ISBN 978-1-57075-450-0. Retrieved 10 December 2014.
- Free China Review, Volume 11. W.Y. Tsao. 1961. p. 54. Retrieved 10 December 2014.
- Covell, Ralph R. (1998). Pentecost of the Hills in Taiwan: The Christian Faith Among the Original Inhabitants (illustrated ed.). Hope Publishing House. p. 96. ISBN 978-0-932727-90-9. Retrieved 10 December 2014.
- Manthorpe, Jonathan (2008). Forbidden Nation: A History of Taiwan (illustrated ed.). Macmillan. p. 77. ISBN 978-0-230-61424-6. Retrieved 10 December 2014.
- Leupp, Gary P. (2003). Interracial Intimacy in Japan. Continuum International Publishing Group. p. 52. ISBN 978-0-8264-6074-5.
- 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.
- 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.
- HOFFMAN, MICHAEL (26 May 2013). "The rarely, if ever, told story of Japanese sold as slaves by Portuguese traders". The Japan Times. Retrieved 2 March 2014.
- "Europeans had Japanese slaves, in case you didn't know ..." Japan Probe. 10 May 2007. Archived from the original on 4 March 2016. Retrieved 2 March 2014.
- Nelson, Thomas (Winter 2004). "Monumenta Nipponica (Slavery in Medieval Japan)". Monumenta Nipponica. Sophia University. 59 (4): 463–492. JSTOR 25066328.
- 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.CS1 maint: others (link)
- Michael Weiner, ed. (2004). Race, Ethnicity and Migration in Modern Japan: Imagined and imaginary minorites (illustrated ed.). Taylor & Francis. p. 408. ISBN 978-0-415-20857-4. Retrieved 2 February 2014.
- Kwame Anthony Appiah; Henry Louis Gates, Jr., eds. (2005). Africana: The Encyclopedia of the African and African American Experience (illustrated ed.). Oxford University Press. p. 479. ISBN 978-0-19-517055-9. Retrieved 2 February 2014.
- Anthony Appiah; Henry Louis Gates, eds. (2010). Encyclopedia of Africa, Volume 1 (illustrated ed.). Oxford University Press. p. 187. ISBN 978-0-19-533770-9. Retrieved 2 February 2014.
- Akaha, Tsuneo; Vassilieva, Anna, eds. (2005). Crossing National Borders: Human Migration Issues in Northeast Asia. United Nations University Press. p. 112. ISBN 9789280811179. Retrieved 18 November 2018.
- "Now, One Out of 20 Marriages are Mixed!". Japan: Behind the Scenes. Hiragana Times. Archived from the original on 2 June 2008. Retrieved 15 July 2008.
- Ministry of Health, Labour and Welfare. Mhlw.go.jp. Retrieved 9 May 2012.
- 통계청 홈페이지 주소변경 안내. Nso.go.kr (9 January 2009). Retrieved 9 May 2012.
- Shin, Hae-In (3 August 2006). "Korea Greets New Era of Multiculturalism". The Korea Herald. Retrieved 15 July 2008.
- Korean Men Use Brokers to Find Brides in Vietnam. NY Times (22 February 2007)
- More Koreans Marry Foreigners or Tie the Knot Again. Chosun Ilbo (30 March 2006)
- Asian men seek brides from poorer nations. Usatoday (27 February 2008)
- "The Relations Between Korea and India: Korean-Indian Relations in Ancient History." page 3 of 9.
- Amit Bhattacharya (12 May 2002). "The Korean 'sister' of Ayodhya". The Pioneer. Retrieved 30 September 2009.
- 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. 1. Christian Liberty Press. p. 215. ISBN 978-0-89051-028-5.
- "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. Asia Sentinel, 4 May 2010
- Reid, Anthony (1990). Southeast Asia in the Age of Commerce, 1450–1680: The lands below the winds. Volume 1 of Southeast Asia in the Age of Commerce, 1450–1680 (illustrated, reprint, revised ed.). Yale University Press. p. 165. ISBN 978-0-300-04750-9. Retrieved 10 December 2014.
- MacLeod, Murdo J.; Rawski, Evelyn Sakakida, eds. (1998). European Intruders and Changes in Behaviour and Customs in Africa, America, and Asia Before 1800. Volume 30 of An Expanding World, the European Impact on World History, 1450–1800, Vol 30 (illustrated, reprint ed.). Ashgate. p. 636. ISBN 978-0-86078-522-4. Retrieved 10 December 2014.
- Hughes, Sarah S.; Hughes, Brady, eds. (1995). Women in World History: Readings from prehistory to 1500. Volume 1 of Sources and studies in world history (illustrated ed.). M.E. Sharpe. p. 219. ISBN 978-1-56324-311-0. Retrieved 10 December 2014.
- Tingley, Nancy (2009). Asia Society. Museum (ed.). Arts of Ancient Viet Nam: From River Plain to Open Sea. Andreas Reinecke, Museum of Fine Arts, Houston (illustrated ed.). Asia Society. p. 249. ISBN 978-0-300-14696-7. Retrieved 10 December 2014.
- 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.
- 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.   
- Viet-Dragon. "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 : Containing I. Captain William Dampier's Voyages Round the World … II. The Voyages of Lionel Wafer … III. A Voyage Round the World … IV. Capt. Cowley's Voyage Round the Globe … V. Capt. Sharp's Journey Over the Isthmus of Darien … VI. Capt. Wood's Voyage Through the Streights of Magellan … VII. Mr. Roberts's Adventures and Sufferings Amongst the Corfairs of the Levant … ; Illustrated with Maps and Draughts: Also Several Birds, Fishes, and Plants, Not Found in this Part of the World ; Curiously Engraven on Copper-Plates. ¬A New Voyage Round The World : Describing particularly The Isthmus of America, several Coasts and Islands in the West Indies, the Isles of Cape Verde, … ; Their Soil, Rivers, Harbours, Plants, Fruits, Animals, and Inhabitants ; Their Customs, Religion, Government, Trade, etc, Volume 1. 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.
- Dampier, William (1699). A New Voyage Round the World, Volume 1 (4 ed.). J. Knapton. p. 395. Retrieved 10 December 2014.
- 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.
- 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.
- 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.
- 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. Volume 1 of Madras District Gazetteers (reprint ed.). Logos Press. p. 184. Archived from the original on 17 May 2014. Retrieved 17 May 2014.
- 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. Volume 2, Issue 1 of Bulletin (Government Museum (Madras, India)). Asian Educational Services. p. 31. ISBN 978-81-206-1857-2. Retrieved 2 March 2012.
- Government Museum (Madras, India) (1897). Bulletin …, 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. Volume 2, Issue 1 of Bulletin (Government Museum (Madras, India)). Asian Educational Services. p. 32. ISBN 978-81-206-1857-2. Retrieved 2 March 2012.
- Edgar Thurston; K. Rangachari (1987). Castes and Tribes of Southern India (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. Volumes 2-3 of Bulletin, Government Museum (Madras, India). Superintendent, Government Press. p. 31. Retrieved 17 May 2014.
- Government Museum (Madras, India) (1894). Bulletin, Volumes 1-2. Superintendent, Government Press. p. 31. Retrieved 17 May 2014.
- Government Museum (Madras, India) (1894). Bulletin. v. 2 1897–99. Madras : Printed by the Superintendent, Govt. Press. p. 31. Retrieved 17 May 2014.
- Madras Government Museum Bulletin. Vol II. Madras. 1897. p. 31. Retrieved 17 May 2014.
- Sarat Chandra Roy (Rai Bahadur) (1954). Man in India, Volume 34, Issue 4. A.K. Bose. p. 273. Retrieved 2 March 2012.
Thurston found the Chinese element to be predominant among the offspring as will be evident from his description. 'The mother was a typical dark-skinned Tamil Paraiyan. The colour of the children was more closely allied to the yellowish
- Mahadeb Prasad Basu (1990). An anthropological study of bodily height of Indian population. Punthi Pustak. p. 84. Retrieved 2 March 2012.
Sarkar (1959) published a pedigree showing Tamil-Chinese-English crosses in a place located in the Nilgiris. Thurston (1909) mentioned an instance of a mating between a Chinese male with a Tamil Pariah female. Man (Deka 1954) described
- 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).
- 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, Cynthia H. (2000). Maneuvers: The International Politics of Militarizing Women's Lives. University of California Press. p. 61. ISBN 978-0-520-22071-3.
- Greenhut, Jeffrey (April 1981). "Race, Sex, and War: The Impact of Race and Sex on Morale and Health Services for the Indian Corps on the Western Front, 1914". Military Affairs. Society for Military History. 45 (2): 71–74. doi:10.2307/1986964. JSTOR 1986964.
- Levine, Philippa (1998). "Battle Colors: Race, Sex, and Colonial Soldiery in World War I". Journal of Women's History. 9 (4): 104–130. doi:10.1353/jowh.2010.0213.
- Dowling, Timothy C. (2006). Personal Perspectives: World War I. ABC-CLIO. pp. 35–6. ISBN 978-1-85109-565-0.
- Omissi, David (2007). "Europe Through Indian Eyes: Indian Soldiers Encounter England and France, 1914–1918". English Historical Review. Oxford University Press. CXXII (496): 371–96. doi:10.1093/ehr/cem004.
- Xin Meng, Dominique Meurs (January 2007). "Intermarriage, Language, and Economic Assimilation Process: A Case Study of France". Institute for the Study of Labor: 5. SSRN 949171.
- The term 'Arier', i.e. 'Aryan', was never used in important legal documents. Instead, one usually encounters the term 'artverwandtes Blut', i.e. roughly 'kindred blood' or 'blood of related stock', which includes in theory all native Europeans except for Jews and Gypsies. H. H. Schubert (1941): Eine Klarstellung zum Begriff 'artverwandtes Blut' [A clarification of the term 'kindred blood']. In: Volk und Rasse 12, pp. 216-218.
- "Low Rate of German-Turkish Marriages Impedes Integration". Deutsche Welle. 24 February 2008. Retrieved 12 January 2009.
- Thomas F. Glick, Islamic and Christian Spain in the Early Middle Ages
- Ivan van Sertima (1992), Golden Age of the Moor, Transaction Publishers, ISBN 1-56000-581-5
- Kees Versteegh, et al. Encyclopedia of Arabic Language and Linguistics, BRILL, 2006.
- Izquierdo Labrado, Julio. "La esclavitud en Huelva y Palos (1570–1587)" (in Spanish). Retrieved 14 July 2008.
- Salloum, Habeeb. "The impact of the Arabic language and culture on English and other European languages". The Honorary Consulate of Syria. Archived from the original on 30 June 2008. Retrieved 14 July 2008.
- Robert Lacey (1983), Aristocrats, p. 67, Little, Brown and Company
- Sá, Lúcia. Rain Forest Literatures: Amazonian Texts and Latin American Culture. Minneapolis, Minnesota: U of Minnesota Press, 2004. ISBN 978-0-8166-4325-7
- Helgason, A; Hickey, E; Goodacre, S; Bosnes, V; Stefánsson, K; Ward, R; Sykes, B (2001). "mtDNA and the Islands of the North Atlantic: Estimating the Proportions of Norse and Gaelic Ancestry". American Journal of Human Genetics. 68 (3): 723–37. doi:10.1086/318785. PMC 1274484. PMID 11179019.
- Helgason, A; Sigureth Ardóttir, S; Gulcher, JR; Ward, R; Stefánsson, K (2000). "mtDNA and the Origin of the Icelanders: Deciphering Signals of Recent Population History". American Journal of Human Genetics. 66 (3): 999–1016. doi:10.1086/302816. PMC 1288180. PMID 10712214.
- Ellrodt, AG; Conner, L; Riedinger, MS; Weingarten, S; Hill, Emmeline W.; Bradley, Daniel G.; Bosnes, Vidar; Gulcher, Jeffery R.; et al. (2000). "Estimating Scandinavian and Gaelic Ancestry in the Male Settlers of Iceland". American Journal of Human Genetics. 67 (12): 697–717. doi:10.1086/303046. PMC 1287529. PMID 10931763.
- Icelanders, a diverse bunch?. Genomenewsnetwork.org (11 August 2000). Retrieved 9 May 2012.
- Emma Blake, Emma (2008). "The Familiar Honeycomb: Byzantine Era Reuse of Sicily's Prehistoric Rock-Cut Tombs". In Ruth M. Van Dyke, Susan E. Alcock (ed.). Archaeologies of Memory. Blackwell Publishers. p. 201. doi:10.1002/9780470774304.ch10. ISBN 978-0-470-77430-4.
- Potere, società e popolo nell'età dei due Guglielmi. Atti delle 4/e Giornate ... 1981. ISBN 9788822041234.
- Alex E. Felice, "Genetic origin of contemporary Maltese," The Sunday Times (of Malta), 5 August 2007, last visited 5 August 2007
- 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.
- Donald Quataert (2000). The Ottoman Empire, 1700–1922. New York: Cambridge University Press. p. 2. ISBN 978-0-521-63328-4.
- Jay Winik (2007), The Great Upheaval, Harper Perennial, ISBN 0-06-008314-X.
- Fisher, Michael Herbert (2006). Counterflows to Colonialism: Indian Traveller and Settler in Britain 1600–1857. Orient Blackswan. pp. 106, 111–6, 119–20, 129–35, 140–2, 154–6, 160–8, 172, 181. ISBN 978-81-7824-154-8.
- Fisher, Michael Herbert (2006). "Working across the Seas: Indian Maritime Labourers in India, Britain, and in Between, 1600–1857". International Review of Social History. 51: 21–45. doi:10.1017/S0020859006002604.
- Radhakrishnan Nayar (5 January 2003). "The lascars' lot". The Hindu. Retrieved 16 January 2009.
- Ansari, Humayun (2004). The Infidel Within: Muslims in Britain Since 1800. ISBN 9781850656869.
- Ansari, Humayun (2004). The Infidel Within: The History of Muslims in Britain, 1800 to the Present. C. Hurst & Co. Publishers. p. 37. ISBN 978-1-85065-685-2.
- "Growing Up". Moving Here. Retrieved 12 February 2009.
- Laura Levine Frader, Sonya O. Rose (1996). Gender and Class in Modern Europe. Cornell University Press. p. 184. ISBN 978-0-8014-8146-8.
- Fisher, Michael Herbert (2006). Counterflows to Colonialism: Indian Traveller and Settler in Britain 1600–1857. Orient Blackswan. pp. 180–2. ISBN 978-81-7824-154-8.
- 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.
- Bland, Lucy (April 2005). "White Women and Men of Colour: Miscegenation Fears in Britain after the Great War". Gender & History. 17 (1): 29–61. doi:10.1111/j.0953-5233.2005.00371.x.
- Visram, Rozina (30 July 2015). Ayahs, Lascars and Princes: The Story of Indians in Britain 1700-1947. ISBN 9781317415336.
- Jackson, Louise Ainsley (2006). Women Police: Gender, Welfare and Surveillance in the Twentieth Century. Manchester University Press. p. 154. ISBN 978-0-7190-7390-8.
- A White Side of Black Britain (2011) by France Winddance Twine Routledge
- UK Chinese. Sacu.org (23 January 2006). Retrieved 22 June 2013.
- "Inter-Ethnic Marriage: 2% of all Marriages are Inter-Ethnic". National Statistics. 21 March 2005. Retrieved 15 July 2008.
- "Love across the divide: interracial relationships growing in Britain". Telegraph.co.uk. 3 July 2014.
- Memorandum to British Cabinet by Patrick Gordon Walker, Secretary of State for Commonwealth Relations, 19 July 1949.
- 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 ...)
- 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'."
- 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'."
- A Black Nurse, a German Soldier and an Unlikely WWII Romance, The New York Times
- Cultural Differences, The Yale Review