The term "miscegenation" has been used since the 19th century to refer to interracial marriage and interracial sex, and more generally to the process of racial admixture, which has taken place since ancient history but has become more global through European colonialism since the Age of Discovery. Historically the term has been used in the context of laws banning interracial marriage and sex, so-called anti-miscegenation laws. It is therefore a loaded and potentially offensive word.
- 1 Usage
- 2 Etymological history
- 3 Laws banning miscegenation
- 4 History of ethnoracial admixture and attitudes towards miscegenation
- 4.1 Africa
- 4.2 Americas
- 4.3 Asia
- 4.4 Europe
- 4.5 Middle East
- 4.6 Oceania
- 4.7 Portuguese colonies
- 5 Demographics of ethnoracial admixture
- 6 Genetic studies of racial admixture
- 7 See also
- 8 Notes and references
- 9 Other sources
- 10 External links
Today, the word miscegenation is avoided by many scholars, because the term suggests a distinct biological phenomenon, rather than a categorization imposed on certain relationships. The word is considered offensive by many, and other terms such as "interracial", "interethnic" or "cross-cultural" are more common in contemporary usage. The term remains in use among scholars when referring to past practices concerning multiraciality, such as anti-miscegenation laws that banned interracial marriages.
In Spanish, Portuguese and French, the words used to describe the mixing of races are mestizaje, mestiçagem and métissage. These words, much older than the term miscegenation, are derived from the Late Latin mixticius for "mixed", which is also the root of the Spanish word mestizo. Portuguese also uses miscigenação, derived from the same Latin root as the English word. These non-English terms for "race-mixing" are not considered as offensive as "miscegenation", although they have historically been tied to the caste system (Casta) that was established during the colonial era in Spanish-speaking Latin America. Some groups in South America, however, consider the use of the word "mestizo" offensive, due to the fact that it was used during the times of the colony to refer specifically to the mixing between the conquistadores and the indigenous people.
Today, the mixes among races and ethnicities are diverse, so it is considered preferable to use the term "mixed-race" or simply "mixed" (mezcla). In Portuguese-speaking Latin America (i.e., Brazil), a milder form of caste system existed, although it also provided for legal and social discrimination among individuals belonging to different races, since slavery for blacks existed until the late 19th century. Miscegenation occurred significantly from the very first settlements, leading to high-ranking individuals of mixed ancestry. As a result, to this day, the Brazilian class system is drawn mostly around socio-economic lines, not racial ones (in a manner similar to other former Portuguese colonies), albeit the fact that the upper classes are almost exclusively formed by descendants of Europeans, while almost all blacks belong to the lower classes.
The concept of miscegenation is tied to concepts of racial difference. As the different connotations and etymologies of miscegenation and mestizaje suggest, definitions of race, "race mixing" and multiraciality have diverged globally as well as historically, depending on changing social circumstances and cultural perceptions. Thus, mestizo are people of mixed white and indigenous, usually Amerindian ancestry who do not self-identify as indigenous peoples or Native Americans. In Canada, however, the Métis, who also have partly Amerindian and partly white, often French-Canadian, ancestry, are a constitutionally recognized aboriginal people (In Canada these are referred to as métis, a very famous one was Louis Riel).
The differences between related terms and words which encompass aspects of racial admixture show the impact of different historical and cultural factors leading to changing social interpretations of race and ethnicity. Thus the Comte de Montlosier, in exile during the French Revolution, equated class difference in 18th-century France with racial difference. Borrowing Boulainvilliers' discourse on the "Nordic race" as being the French aristocracy that invaded the plebeian "Gauls", he showed his contempt for the lowest social class, the Third Estate, calling it "this new people born of slaves ... mixture of all races and of all times".
Miscegenation comes from the Latin miscere, "to mix" and genus, "kind". The word was coined in the U.S. in 1863, and the etymology of the word is tied up with political conflicts during the American Civil War over the abolition of slavery and over the racial segregation of African-Americans. The reference to "genus" was made to emphasize the supposedly distinct biological differences between whites and non-whites, though all humans belong to the same genus, Homo, same species, Homo sapiens and same subspecies, Homo sapiens sapiens.
The word was coined in an anonymous propaganda pamphlet published in New York City in December 1863, during the American Civil War. The pamphlet was entitled Miscegenation: The Theory of the Blending of the Races, Applied to the American White Man and Negro. It purported to advocate the intermarriage of whites and blacks until they were indistinguishably mixed, as a desirable goal, and further asserted that this was the goal of the Republican Party. The pamphlet was a hoax, concocted by Democrats, to discredit the Republicans by imputing to them what were then radical views that offended against the attitudes of the vast majority of whites, including those who opposed slavery. There was already much opposition to the war effort; in New York in particular the opposition reached heights of the Draft Riots, that included numerous lynchings.
The pamphlet and variations on it were reprinted widely in both the north and south by Democrats and Confederates. Only in November 1864 was the pamphlet exposed as a hoax. The hoax pamphlet was written by David Goodman Croly, managing editor of the New York World, a Democratic Party paper, and George Wakeman, a World reporter.
By then, the word miscegenation had entered the common language of the day as a popular buzzword in political and social discourse. The issue of miscegenation, raised by the opponents of Lincoln, featured prominently in the election campaign of 1864.
In the United States, miscegenation has referred primarily to the intermarriage between whites and non-whites, especially blacks.
Before the publication of Miscegenation, the word amalgamation, borrowed from metallurgy, had been in use as a general term for ethnic and racial intermixing. A contemporary usage of this metaphor was Ralph Waldo Emerson's private vision in 1845 of America as an ethnic and racial smelting-pot, a variation on the concept of the melting pot. Opinions in the U.S on the desirability of such intermixing, including that between white Protestants and Irish Catholic immigrants, were divided. The term miscegenation was coined to refer specifically to the intermarriage of blacks and whites, with the intent of galvanising opposition to the war.
Laws banning miscegenation
|Sex and the law|
(May vary according to jurisdiction)
Adultery · Buggery
|Sexuality · Criminal justice · Law|
Laws banning "race-mixing" were enforced in Nazi Germany (the Nuremberg Laws) from 1935 until 1945, in certain U.S. states from the Colonial era until 1967 and in South Africa during the early part of the Apartheid era. All these laws primarily banned marriage between spouses of different racially or ethnically defined groups, which was termed "amalgamation" or "miscegenation" in the U.S. The laws in Nazi Germany and many of the U.S. states, as well as South Africa, also banned sexual relations between such individuals.
In the United States, the various state laws prohibited the marriage of whites and blacks, and in many states also the intermarriage of whites with Native Americans or Asians. In the U.S., such laws were known as anti-miscegenation laws. From 1913 until 1948, 30 out of the then 48 states enforced such laws. Although an "Anti-Miscegenation Amendment" to the United States Constitution was proposed in 1871, in 1912–1913, and in 1928, no nation-wide law against racially mixed marriages was ever enacted. In 1967, the United States Supreme Court unanimously ruled in Loving v. Virginia that anti-miscegenation laws are unconstitutional. With this ruling, these laws were no longer in effect in the remaining 16 states that still had them.
The laws in U.S. states were established to maintain "racial purity" and white supremacy. Such laws were passed in South Africa because of fears that the white minority would be "bred-out" by the black majority.
The Nazi ban on interracial marriage and interracial sex was enacted in September 1935 as part of the Nuremberg Laws, the Gesetz zum Schutze des deutschen Blutes und der deutschen Ehre (The Law for the Protection of German Blood and German Honour). The Nuremberg Laws classified Jews as a race, and forbade marriage and extramarital sexual relations between persons of Jewish origin and persons of "German or related blood". Such intercourse was condemned as Rassenschande (lit. "race-disgrace") and could be punished by imprisonment (usually followed by deportation to a concentration camp) and even by death.
The Prohibition of Mixed Marriages Act in South Africa, enacted in 1949, banned intermarriage between different racial groups, including between whites and non-whites. The Immorality Act, enacted in 1950, also made it a criminal offense for a white person to have any sexual relations with a person of a different race. Both laws were repealed in 1985.
History of ethnoracial admixture and attitudes towards miscegenation
Africa has a long history of interracial mixing with Arabs and later European men having sexual relations with black African women as well as taking them as wives. Arabs played a big role in the African slave trade and unlike the trans-atlantic trade most of the black African slaves in the Arab slave trade were women. Most of them were used as sexual slaves by the Arab men and some were even taken as wives.
Sir Richard Francis Burton writes during his expedition to Africa about relationships between black women and White men. He writes, "The women are well disposed toward strangers of fair complexion, apparently with the permission of their husbands." There are several mulatto populations throughout Africa mostly the results of interracial relationships between Arab and European men and black women. In South Africa there are big mulatto communities like the Coloureds and Griqua formed by White colonists taking native African wives. In Namibia there is a community called the Rehoboth Basters formed by the interracial marriage of Dutch/German men and black African women.
In the former Portuguese Africa (now known as Angola, Mozambique and Cape Verde) racial mixing between white Portuguese and black Africans was fairly common, especially in Cape Verde where the majority of the population is of mixed descent.
There have even been several cases of Chinese merchants and labourers taking African wives throughout Africa as many Chinese workers were employed to build railways and other infrastructural projects in Africa. These labour groups were made up completely of men with very few Chinese women coming to Africa.
In West Africa, especially Nigeria there are many cases of Lebanese men taking African women. Many such mixed people have gained prominent positions in Africa. Flight Lieutenant Jerry John Rawlings, who has a Scottish father and a black Ghanaian mother became the President and Head of State of Ghana. Jean Ping, the son of a Chinese trader and a black Gabonese mother, became the Deputy Prime Minister as well as the Foreign minister of Gabon and is currently the Chairperson of the Commission of the African Union in 2009. Ian Khama son of a Botswanian leader and a White mother is the President of Botswana and the paramount chief of the Bamangwato people.
Indian men, who have long been traders in East Africa, at times married among local African women. The British Empire brought many Indian workers into East Africa to build the Uganda Railway. Indians eventually populated South Africa, Kenya, Uganda, Tanzania, Malawi, Rwanda, Zambia, Zimbabwe and Zaire in small numbers. These interracial unions were mostly unilateral marriages between Indian men and East African women.
A large percentage of the population of Réunion is of mixed race. There have been mixed race people on the island since its first permanent inhabitation in 1665.
The 2006 Census counted 289,400 mixed unions (marriages and common-law unions) involving a visible minority person with a non-visible minority person or a person from a different visible minority group. This was a 33.1% increase from 2001. Among all mixed unions in 2006, 247,600 couples were in unions involving a visible minority person and someone who was not a visible minority. The groups most likely to be involved in a mixed union were Japanese (74.4%), Latin Americans (47%) and blacks (40.6%).
By some estimates, 80,000 North American and European women (most of them over the age of 40) visit Jamaica every year for sex with young men (mostly in their 20s). They're called "milk bottles". HIV/AIDS infection rates in the Caribbean are much higher than in Canada or the U.S. Even so, female sex tourists in the Caribbean are not especially preoccupied by the risk.
Historically, "race mixing" between black and white people was taboo in the United States. So-called anti-miscegenation laws, barring blacks and whites from marrying or having sex, were established in colonial America as early as 1691.
The taboo among American whites surrounding white-black intermarriage can be seen as a historical consequence of the oppression and racial segregation of African-Americans. In many U.S. states interracial marriage was already illegal when the term miscegenation was invented in 1863. The first laws banning interracial marriage were introduced in the late 17th century in the slave-holding colonies of Virginia (1691) and Maryland (1692). Later these laws also spread to colonies and states where slavery did not exist.
It has also been argued that the first laws banning interracial marriage were a response by the planter elite to the problems they were facing due to the socio-economic dynamics of the plantation system in the Southern colonies. The bans in Virginia and Maryland were established at a time when slavery was not yet fully institutionalized. At the time, most forced laborers on the plantations were indentured servants, and they were mostly white. Some historians have suggested that the at-the-time unprecedented laws banning interracial marriage were originally invented by planters as a divide and rule tactic after the uprising of servants in Bacon's Rebellion. According to this theory, the ban on interracial marriage was issued to split up the racially mixed, increasingly mixed-race labour force into whites, who were given their freedom, and blacks, who were later treated as slaves rather than as indentured servants. By forbidding interracial marriage, it became possible to keep these two new groups separated and prevent a new rebellion.
In 1918, there was considerable controversy in Arizona when an Indian farmer B. K. Singh married the sixteen year-old daughter of one of his white tenants. During and after slavery, most American whites regarded interracial marriage between whites and blacks as taboo. However, during slavery many white American men and women did conceive children with black partners. These children automatically became slaves if the mother was a slave or were born free if the mother was free, as slavery was matrilineal. Some children were freed by their slave-holding fathers or bought to be emancipated if the father was not the owner. Many children of these unions formed enclaves under names such as Colored and Gens de couleur, etc. Most mixed-raced descendants merged into the African-American ethnic group during Jim Crow, while over the centuries a minority of mixed-raced Americans passed and became white, and others exist to this day in small mixed enclaves of Mestees such as the Melungeons and Lumbee.
Genetic research suggests that a considerable minority of white Americans (estimated at 1/3 of the population by some geneticists such as Mark Shriver) has some distant African-American ancestry, and that the majority of black Americans have some European ancestry. Some claim marriage records show that in 60% of American white-black intermarriages, the woman is white. After the Civil War and the abolition of slavery in 1865, the intermarriage of white and black Americans continued to be taboo, especially but not only in the former slave states.
In Rollins vs Alabama, 1922, a black young man, Jim Rollins, was convicted for a sexual relation with a white woman. Rollins appealed and argued the white woman wasn't white at all: she was Italian from Sicily. The judge, P. J. Bricken, recognized the Italian woman could not be proven to be of white race and acquitted Rollins of any allegation.
There was no competent evidence to show that the woman in question, Edith Labue, was a white woman, or that she did not have negro blood in her veins and was not the descendant of a negro. This fact was essential to a conviction in this case, and, like any other material ingredient of the offense must be proven by the evidence beyond a reasonable doubt and to a moral certainty. The mere fact that the testimony showed this woman came from Sicily can in no sense be taken as conclusive that she was therefore a white woman, or that she was not a negro or a descendant of a negro—Rollins v State, Court of Appeals of Alabama, January 17, 1922
Matthew Frye Jacobson argues that "if the court left any room for the possibility that Edith Labue may have been white, the ruling also made clear that she was not the sort of white woman whose purity was to be "protected" by the bulwark of white supremacism, the miscegenation statute.".
The Motion Picture Production Code of 1930, also known as Hays Code, explicitly stated that the depiction of "miscegenation... is forbidden." One important strategy intended to discourage the marriage of white Americans and Americans of partly African descent was the promulgation of the one-drop theory, which held that any person with any known African ancestry, however remote, must be regarded as "black". This definition of blackness was encoded in the anti-miscegenation laws of various U.S. states, such as Virginia's Racial Integrity Act of 1924. The plaintiffs in Loving v. Virginia, Mildred Jeter and Richard Loving became the historically most prominent interracial couple in the US through their legal struggle against this act.
Accusations of support for miscegenation were commonly made by slavery defenders against Abolitionists before the Civil War. After the War, similar charges were used by white segregationists against advocates of equal rights for African Americans. They were said to be secretly plotting the destruction of the white race through miscegenation. In the 1950s, segregationists alleged a Communist plot funded by the Soviet Union with that goal. In 1957, segregationists cite the anti-semitic hoax A Racial Program for the Twentieth Century as evidence for these claims.
In 1958, the Christian fundamentalist preacher Jerry Falwell, at the time a defender of segregation, in a sermon railed against integration, warning that it would lead to miscegenation, which would "destroy our [white] race eventually.".
Asians were also specifically included in some state laws. California continued to ban Asian/white marriages until the Perez v. Sharp decision in 1948.
In the United States, segregationists and Christian identity groups have claimed that several verses in the Bible, for example the story of Phinehas and the so-called "curse of Ham", should be understood as referring to miscegenation and that these verses expressly forbid it. Most theologians read these verses as forbidding inter-religious marriage, rather than inter-racial marriage.
Miscegenation has become increasingly accepted in the United States since the Civil Rights movement and up to the present day. The most notable American of mixed race is the current President of the United States, Barack Obama, who is the product of a "mixed" marriage between a black father and white mother. Nevertheless, as late as 2009, a Louisiana justice of the peace refused to issue a marriage license to an interracial couple, justifying the decision on grounds of concern for any children the couple might have.
In some cases, black males have chosen to date only white females because they have found them to be more sexually accessible. In recent years, interracial pornographic films, which most commonly refers to black male/white female films, have increased in popularity, becoming one of the fastest-growing and biggest-selling genres. Interracial films that include black men and white women together have a majority audience of white male viewers.
Inter-ethnic marriage in Southeast Asia dates back to the spread of Indian culture, Hinduism and Buddhism to the region. From the 1st century onwards, mostly male traders and merchants from the Indian subcontinent frequently intermarried with the local female populations in Cambodia, Burma, Champa, central Siam, the Malay Peninsula, and Malay Archipelago. Many Indianized kingdoms arose in Southeast Asia during the Middle Ages.
From the 9th century onwards, a large number of mostly male Arab traders from the Middle East settled down in the Malay Peninsula and Malay Archipelago, and they intermarried with the local Malay, Indonesian and Filipina female populations. This contributed to the spread of Islam in Southeast Asia. From the 14th to the 17th centuries, many Chinese, Indian and Arab traders settled down within the maritime kingdoms of Southeast Asia and intermarried with the local female populations. This tradition continued among Portuguese traders who also intermarried with the local populations. In the 16th and 17th centuries, thousands of Japanese people also travelled to Southeast Asia and intermarried with the local women there.
The white men who sailed to Asia in the 16th century left a generation of mixed-race offspring that, at the high point of empire building, was more than one-million strong. Some 100,000 Amerasians stayed in Vietnam after the fall of Saigon. During and after the Indonesian National Revolution (1945–1965) around 300,000 people, pre-dominantly Eurasians, left Indonesia to go to the Netherlands.
In the 19th century and early 20th century, there was a network of Chinese prostitutes being trafficked across Asia, in countries such as China, Japan, Korea, Singapore and British India, in what was then known as the ’Yellow Slave Traffic’. There was also a network of prostitutes from continental Europe being trafficked to India, Ceylon, Singapore, China and Japan at around the same time, in what was then known as the ’White Slave Traffic’.
During World War II, Japanese soldiers engaged in war rape during their invasions across East Asia and Southeast Asia. The term "comfort women" is a euphemism for the estimated 200,000, mostly Korean and Chinese, women who were forced into prostitution in Japanese military brothels during World War II. Some Dutch women, captured in Dutch colonies in Asia, were also forced into sexual slavery.
Sex tourism has emerged in the late 20th century as a controversial aspect of Western tourism and globalization. Sex tourism is typically undertaken internationally by tourists from wealthier countries. Author Nils Ringdal alleged that three out of four men between the ages of 20 and 50 who have visited Asia or Africa have paid for sex.
There have been various periods in the history of China where large numbers of Arabs, Persians and Turks from the "Western Regions" (Central Asia and West Asia) migrated to China, beginning with the arrival of Islam during the Tang Dynasty in the 7th century. Due to the majority of these immigrants being male, they often intermarried with local Chinese females. While intermarriage was initially discouraged by the Tang Dynasty, it was later encouraged during the Song Dynasty, which allowed third-generation immigrants with official titles to intermarry with Chinese imperial princesses. Immigration to China increased under the Mongol Empire, when large numbers of West and Central Asians were brought over to help govern Yuan China in the 13th century.
Iranian, Arab, and Turkic women also migrated to China and mixed with Chinese. Iranian women as dancers were in demand in China during this period. During the Sui dynasty, ten young dancing girls were sent from Persia to China. During the Tang dynasty bars were often attended by Iranian or Sogdian waitresses who performed dances for clients.
During the Five Dynasties and Ten Kingdoms Period (Wudai) (907-960), Chinese emperors preferred to marry Persian women. Chinese from Song Dynasty official families preferred to marry women from Dashi (Arabia).
Of the Han Chinese Li family in Quanzhou, Li Nu, the son of Li Lu, visited Hormuz in Persia in 1376, married a Persian or an Arab girl, and brought her back to Quanzhou. He then converted to Islam, Li Nu was the ancestor of the Ming Dynasty reformer Li Chih.
By the 14th century, the total population of Muslims in China had grown to 4 million. After Mongol rule had been 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 frontier districts of Sichuan, numerous half Chinese-Tibetans were found. Tibetan women were glad to marry Chinese traders and soldiers. Some Chinese traders married Tibetan girls. The only Chinese allowed in Tibet during Imperial times, Traders and officials, were men, and were forbidden to bring Chinese women with them, so they had to marry Tibetan women, the male offspring where considered Chinese and female offspring as Tibetan. Special names were used for these children of Chinese fathers and Tibetan mothers. They usually assimilated into the Tibetan population. Chinese and Nepalese in Tibet married Tibetan women.
In Qinghai, premarital sex between Tibetan girls and Han Chinese was common, some Tibetan girls boasted of their sexual conquests of Han Chinese boys. Dolkar, a Tibetan girl working as a guard at Drapchi Prison married a Chinese. Tibetan girls were also curious about sexual differences between Chinese and Tibetan men, and they stripped the pants off a Chinese to see his penis.
Chinese men also married Turkic Uyghur women in Xinjiang from 1880-1949. Sometimes poverty influenced Uyghur women to marry Chinese. These marriages were not recognized by local mullahs since Muslims women were not allowed to marry non Muslim men under Islamic law. This did not stop the women because they enjoyed advantages, not being subject to Islamic law and they were not subjected to certain taxes. Uyghur women married to Chinese also did not have to wear a veil and they received their husband's propery upon his death. These women were forbidden from having burial in Muslim graves. The children of Chinese men and Uyghur women were considered as Uyghur. Some Chinese soldiers had Uyghur women as temporary wives, and after the man's military service was up, the wife was left behind or sold, and if it was possible, sons were taken, and daughters were sold.
European travellers noted that many Han Chinese in Xinjiang married Uyghur (who were called turki) women and had children with them. A Chinese was spotted with a "young" and "good looking" Uyghur wife and another Chinese left behind his Uyghur wife and child in Khotan.
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 what is now Pakistan. Around half of them belong to 'local boy' families, Muslims of mixed Chinese and South Asian ancestry, descended from early Indian/Pakistani Muslim immigrants who took local Chinese wives and brought their children up as Muslims.
|This section needs additional citations for verification.|
Please help improve this article by adding reliable references. Unsourced material may be challenged and removed. (May 2010)
The Indian subcontinent has a long history of inter-ethnic marriage dating back to ancient history. Various groups of people have been intermarrying for millennia in South Asia, including groups as diverse as the Dravidian, Indo-Aryan, Iranian, Austro-Asiatic and Tibeto-Burman peoples. Invading Macedonians, Greeks, Scythians, Huns, Persians, Mongols (known as Mughals), and Europeans took Indian wives.
3,000–8,000 years ago, Indo-European-speaking nomadic groups from Europe, the Near East, Anatolia, and the Caucasus migrated to India. According to 19th century British historians, it was these "Aryans" who and established the caste system, an elitist form of social organization that separated the "light-skinned" Indo-Aryan conquerors from the "conquered dark-skinned" indigenous Dravidian population through enforcement of "racial endogamy". Much of this was simply conjecture, fueled by British imperialism British policies of divide and rule as well as enumeration of the population into rigid categories during the tenure of British rule in India contributed towards the hardening of these segregated caste identities. Since the independence of India from British rule, the British fantasy of an "Aryan Invasion and subjugation of the dark skinned Dravidians in India" has become a staple polemic in South Asian geopolitics, including the propaganda of Indophobia in Pakistan. There is no decisive theory as to the origins of the caste system in India, and globally renown historians and archaeologists like Jim Shaffer, J.P. Mallory, Edwin Bryant, and others, have disputed the claim of "Aryan Invasion"
Some researchers claim that genetic similarities to Europeans were more common in members of the higher ranks. Their findings, published in Genome Research, supported the idea that members of higher castes are more closely related to Europeans than are the lower castes. According to the research invading European populations were predominantly male who intermarried with local females and formed the upper castes i.e. the local females had upward mobility in caste which was denied to local males. However, other researchers have criticized and contradicted this claim. A study by Joanna L. Mountain et al. of Stanford University had concluded that there was "no clear separation into three genetically distinct groups along caste lines", although "an inferred tree revealed some clustering according to caste affiliation". A 2006 study by Ismail Thanseem et al. of Centre for Cellular and Molecular Biology (India) concluded that the "lower caste groups might have originated with the hierarchical divisions that arose within the tribal groups with the spread of Neolithic agriculturalists, much earlier than the arrival of Aryan speakers", and "the Indo-Europeans established themselves as upper castes among this already developed caste-like class structure within the tribes." A 2006 genetic study by the National Institute of Biologicals in India, testing a sample of men from 32 tribal and 45 caste groups, concluded that the Indians have acquired very few genes from Indo-European speakers. More recent studies have also debunked the claims that so-called "Aryans" and "Dravidians" have a "racial divide". A study conducted by the Centre for Cellular and Molecular Biology in 2009 (in collaboration with Harvard Medical School, Harvard School of Public Health and the Broad Institute of Harvard and MIT) analyzed half a million genetic markers across the genomes of 132 individuals from 25 ethnic groups from 13 states in India across multiple caste groups. The study establishes, based on the impossibility of identifying any genetic indicators across caste lines, that castes in South Asia grew out of traditional tribal organizations during the formation of Indian society, and was not the product of any Aryan Invasion and subjugation of Dravidian people.
Rape and enslavement of Hindu women by invading Islamic armies was very common. For example, according to the Chachnama by Qazi Ismail, during the Arab invasion of Sindh (712 CE), Muhammad bin Qasim first attacked and conquered Debal. It was situated on the sea-coast (not far from modern Karachi). All males of the age of seventeen and upwards were put to the sword and their women and children were enslaved. 700 Hindu women, who were under the protection of Budh (that is, had taken shelter in the temple), were all captured with their valuable ornaments, and clothes adorned with jewels. Muhammad despatched one-fifth of the legal spoil to Hajjaj which included seventy-five damsels, while the other four-fifths were distributed among the soldiers. Thereafter whichever places he attacked like Rawar, Sehwan, Dhalila, Brahmanabad and Multan, Hindu soldiers and men with arms were slain, many women of the higher classes immolated themselves in Jauhar. Most others became prize of the victors. These women were enslaved and converted, and batches of them were des-patched to the Caliph in regular installments. For example, after Rawar was taken, many women and children were enslaved of whom 30 were young ladies of royal blood. Muhammad Qasim sent all these to Hajjaj who forwarded them to Walid the Khalifa. He sold some of these female slaves of royal birth, and some he presented to others. In Northern India, female slaves captured after every campaign of the marching army, were converted and married to Muslim soldiers who settled down in colonies established in places like Mansura, Kuzdar, Mahfuza and Multan. During the Islamic involvement in India, it was normal for kings to possess harems filled with native Hindu women won as booties of war. The most famous one was of Akbar's harem, which had over 5000 women. Most of these Muslim soldiers were Turks, Afghans, Persians, Mongols (Mughals), other Central Asians and Arabs.
There are even 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 a princess (Princess Heo) from the "Ayuta nation" (which is the Korean name for the city of Ayodhya in North India) as his bride and queen. Princess Heo belonged to the Mishra royal family of Ayodhya. According to the Samguk Yusa, the princess had a dream about a heavenly fair handsome king from a far away land who was awaiting heaven's anointed ride. After Princess Heo had the dream, she asked her parents, the king and queen of Ayodhya, for permission to set out and seek the foreign prince, which the king and queen urged with the belief that god orchestrated the whole fate. That king was no other than King Kim Suro of the Korean Gaya kingdom.
In Goa, a Portuguese colony in India, during the late 16th century and 17th century, there was a community of Japanese slaves and traders, who were either Japanese Christians fleeing persecution in Japan, or young Japanese women and girls brought or captured as sexual slaves by Portuguese traders and their South Asian lascar crewmembers from Japan. In both cases, they often intermarried with the local population in Goa.
Interracial marriages between European men and Indian women were very common during colonial times. Most of these Indian Women usually were Muslim belonging to Aristocratic families and familes with royal ancesstry. According to the historian William Dalrymple, about one in three European men had Indian wives in colonial India. This was primarily because the Europeans (mostly Dutch, British, French and Portuguese and up to a lesser extent Swedes and Danes) — came to India when they were young and there were very few white women available in India. The most famous of such interracial liaisons was between the Hyderabadi noblewoman Khair-un-Nissa and the Scottish resident James Achilles Kirkpatrick.
The 600,000 strong Anglo-Indian community was formed by British soldiers taking Indian women as wives. Such relationships have had a strong influence on the arts. Lakmé, an opera by the Frenchman Léo Delibes deals with the romantic relationship between the British Officer Gérald and the daughter of a Hindu high priest Lakmé (Laxmi in Sanskrit).
In Ceylon (present day Sri Lanka), interracial relationships between Dutch, British and Portuguese men and local women were common. The 65,000 strong Burgher community was formed by the interracial marriages of Dutch and Portuguese men with local Sinhalese and Tamil women. In addition to intermarriage, inter-ethnic prostitution in India was also fairly common at the time, when British officers would frequently visit Indian nautch dancers. In the mid-19th century, there were around 40,000 British soldiers but fewer than 2,000 British officials present in India. Many British and other European officers had their own harems made up of Indian women similar to those the Nawabs and Kings of India had. In the 19th century and early 20th century, thousands of women and girls from continental Europe were also trafficked into British India (and Ceylon), where they worked as prostitutes servicing both British soldiers and local Indian (and Ceylonese) men.
As British females began arriving in British India in large numbers from the early-to-mid-19th century, miscegenation became increasingly uncommon in India as British women increasingly disapproved of relationships between local woman and their men. Inter-racial relationships were also despised after the events of the Sepoy Mutiny of 1857, also known as "India's First War of Independence", where some Indian sepoys rebelled against the British East India Company.
The idea of protecting British female chastity from the "lustful Indian male" had a significant influence on the policies of the British Raj in order to prevent racial miscegenation between the British females and the native Indian male population. While some restrictive policies were imposed on British females in order to protect them from miscegenation, most of these policies were directed against native Indian males.
For example, the 1883 Ilbert Bill, which would have granted Indian judges the right to judge British offenders, was opposed by many British colonialists on the grounds that Indian judges cannot be trusted in dealing with cases involving British females. In the aftermath of the 1919 Amritsar Massacre, the long-held stereotype of Indian males as dark-skinned rapists lusting after white British females was challenged by several novels such as A Passage to India (1924) and The Jewel in the Crown (1966), both of which involve an Indian male being wrongly accused of raping a British female.
When Burma was ruled under the administration of British India, millions of Indians, mostly Muslim, migrated there. The mixed descendants of Indian males and local Burmese females are called "Zerbadees", often in a pejorative sense implying mixed race.
In recent times, over 200,000 Nepalese girls have been trafficked to red light areas of India. Nepalese women and girls, especially virgins, are favoured in India because of their fair skin and young looks. Every year between 5,000 and 7,000 Nepalese girls are trafficked into the red light districts in Indian cities.
Inter-ethnic marriage in Japan dates back to the 7th century, when Chinese and Korean immigrants began intermarrying with the local Japanese population. In the 1590s, over 50,000 Koreans were forcibly brought to Japan, where they intermarried with the local population. In the 16th and 17th centuries, around 58,000 Japanese travelled abroad, many of which intermarried with the local women in Southeast Asia. During the anti-Christian persecutions in 1596, many Japanese Christians fled to Macau and other Portuguese colonies such as Goa, where there was a community of Japanese slaves and traders by the early 17th century. Intermarriage with the local populations in these Portuguese colonies also took place. Portuguese traders in Japan also intermarried with the local Christian women.
From the 15th century, Chinese, Korean and other Far Eastern visitors frequented brothels in Japan. This practice later continued among visitors from the "Western Regions", mainly European traders. This began with the arrival of Portuguese ships to Japan in the 16th century. Portuguese visitors and their South Asian (and sometimes African) crewmembers often engaged in slavery in Japan, where they brought Japanese slaves who were taken to Macau and other Portuguese colonies in Southeast Asia, the Americas, and India. Later European East India companies, including those of the Dutch and British, also engaged in prostitution in Japan.
In the early part of the Shōwa era, Japanese governments executed a eugenic policy to limit the birth of children with inferior traits, as well as aiming to protect the life and health of mothers. Family Center staff also attempted to discourage marriage between Japanese women and Korean men who had been recruited from the peninsula as laborers following its annexation by Japan in 1910. In 1942, a survey report argued that "the Korean laborers brought to Japan, where they have established permanent residency, are of the lower classes and therefore of inferior constitution...By fathering children with Japanese women, these men could lower the caliber of the Yamato minzoku." 
In 1928, journalist Shigenori Ikeda promoted the 21 December as the blood-purity day (junketsu de) and sponsored free blood-test at the Tokyo Hygiene laboratory. By the early 1930s, detailed "eugenic marriage" questionnaires were printed or inserted in popular magazines for public consumption. Promoters like Ikeda were convinced that these marriage surveys would not only insure the eugenic fitness of spouses but also help avoid class differences that could disrupt and even destroy marriage. The goal was to create a database of individuals and their entire households which would enable eugenicists to conduct in-depth surveys of any given family's genealogy.
To prevent venereal diseases and rape by Japanese soldiers and to provide comfort to soldiers and head off espionage, the Imperial Japanese Army established "comfort stations" in the Greater East Asia Co-Prosperity Sphere where around 200,000 women, mostly from Korea and China, were recruited or kidnapped by the Kempeitai or the Tokeitai as comfort women.
One of the last eugenic measures of the Shōwa regime was taken by the Higashikuni government. On 19 August 1945, the Home Ministry ordered local government offices to establish a prostitution service for Allied soldiers to preserve the "purity" of the "Japanese race". The official declaration stated that : "Through the sacrifice of thousands of "Okichis" of the Shōwa era, we shall construct a dike to hold back the mad frenzy of the occupation troops and cultivate and preserve the purity of our race long into the future...." 
According to Peter Schrijvers in "The GI War against Japan: American Soldiers in Asia and the Pacific during World War II", rape "reflects a burning need to establish total dominance of the other" the enemy. According to Xavier Guillaume, US soldiers' rape of Japanese women was "general practice". Schrijvers states regarding rapes on Okinawa that "The estimate of one Okinawan historian for the entire three-month period of the campaign exceeds 10,000. A figure that does not seem unlikely when one realizes that during the first 10 days of the occupation of Japan there were 1,336 reported cases of rape of Japanese women by American soldiers in Kanagawa prefecture alone".
However, despite being told by the Japanese military that they would suffer rape, torture and murder at the hands of the Americans, Japanese civilians "were often surprised at the comparatively humane treatment they received from the American enemy." According to Islands of Discontent: Okinawan Responses to Japanese and American Power by Mark Selden, the Americans "did not pursue a policy of torture, rape, and murder of civilians as Japanese military officials had warned."
Japanese society, with its ideology of homogeneity, has traditionally been intolerant of ethnic and other differences. Men or women of mixed ancestry, foreigners, and members of minority groups faced discrimination in a variety of forms. In 2005, a United Nations report expressed concerns about racism in Japan and that government recognition of the depth of the problem was not total. In 2005, Japanese Minister Taro Aso called Japan a "one race" nation.
Inter-ethnic marriage in Korea dates back to the arrival of Muslims in Korea during the Middle Ages, when Persian and Turkic navigators, traders and slaves settled in Korea and married local Korean people. Some assimilation into Buddhism and Shamanism eventually took place, owing to Korea's geographical isolation from the Muslim world.
There are several Korean clans that are descended from such intermarriages. For example, the Deoksu Jang clan, claiming some 30,000 Korean members, view Jang Sunnyong, a Central Asian who married a Korean female, as their ancestor. Another clan, Gyeongju Seol, claiming at least 2,000 members in Korea, view a Central Asian (probably an Uyghur) named Seol Son as their ancestor.
There are even cases of Korean kings marrying princesses from abroad. For example, the Korean text Samguk Yusa about the Gaya kingdom (it was absorbed by the kingdom of Silla later), indicate that in 48 AD, King Kim Suro of Gaya (the progenitor of the Gimhae Kim clan) took a princess (Princess Heo) from the "Ayuta nation" (which is the Korean name for the city of Ayodhya in North India) as his bride and queen. Princess Heo belonged to the Mishra royal family of Ayodhya. According to the Samguk Yusa, the princess had a dream about a heavenly fair handsome king from a far away land who was awaiting heaven's anointed ride. After Princess Heo had the dream, she asked her parents, the king and queen of Ayodhya, for permission to set out and seek the foreign prince, which the king and queen urged with the belief that god orchestrated the whole fate. That king was no other than King Kim Suro of the Korean Gaya kingdom.
International marriages now make up 13% of all marriages in South Korea. Most of these marriages are unions between a Korean male and a foreign female usually from China, Japan, Vietnam, the Philippines, United States, Mongolia, Thailand, and Russia. On the other hand, Korean females have married foreign males from Japan, China, the United States, Bangladesh, Pakistan, Philippines, and Nepal. Between 1990 and 2005, there have been 159,942 Korean males and 80,813 Korean females married to foreigners.
South Korea is among the world's most ethnically homogeneous nations. Koreans have traditionally valued an unmixed blood as the most important feature of Korean identity. The term "Kosian", referring to someone who has a Korean father and a non-Korean mother, is considered offensive by some who prefer to identify themselves or their children as Korean. Moreover, the Korean office of Amnesty International has claimed that the word "Kosian" represents racial discrimination. Kosian children, like those of other mixed-race backgrounds in Korea, often face discrimination. There are an estimated 35,000 mixed-raced South Koreans, most of them half Caucasian, according to the Pearl Buck Foundation. Discrimination is far worse against those who have African American fathers.
Malaysia and Singapore
In West Malaysia and Singapore, the majority of inter-ethnic marriages are between Chinese and Indians. The offspring of such marriages are informally known as "Chindian", though the Malaysian government only classifies them by their father's ethnicity. As the majority of these intermarriages usually involve an Indian groom and Chinese bride, the majority of Chindians in Malaysia are usually classified as "Indian" by the Malaysian government. As for the Malays, who are predominantly Muslim, legal restrictions in Malaysia make it uncommon for them to intermarry with either the Indians, who are predominantly Hindu, or the Chinese, who are predominantly Buddhist and Taoist. Non-Muslims are required to convert to Islam in order to marry Muslims. However, this has not entirely stopped intermarriage between the Malays and the Chinese and Indians. There are more Indian-Malay marriages than there are Chinese-Malay ones; this has led to the emergence of a large Muslim Indian society that is most famously known for their 24-hour coffee shops and active involvement in the textile industry. The Muslim Chinese community, on the other hand, is small and has only a negligible impact on the socio-economy and demography of the region.
It is common for Arabs in Singapore and Malaysia to take local Malay wives, due to a common Islamic faith. The Chitty people, in Singapore and the Malacca state of Malaysia, are a Tamil people with considerable Malay descent, which was due to the first Tamil settlers taking local wives, since they did not bring along any of their own women with them. According to government statistics, the population of Singapore as of September 2007 was 4.68 million, of whom multiracial people, including Chindians and Eurasians, formed 2.4%.
In the East Malaysian states of Sabah and Sarawak, there have been many incidents of intermarriage between Chinese and native tribes such as the Murut and Dusun in Sabah, and the Iban and Bisaya in Sarawak. This phenomenon has resulted in a potpourri of cultures in both states where many people claiming to be of native descent have some Chinese blood in them, and many Chinese have native blood in them. The offspring of these mixed marriages are called 'Sino-(name of tribe)', e.g. Sino-Dusun. Normally, if the father is Chinese, the offspring will adopt Chinese culture and if the father is native then native culture will be adopted, but this is not always the case. These Sino-natives are usually fluent in Malay and English. A smaller number are able to speak Chinese dialects and Mandarin, especially those who have received education in vernacular Chinese schools.
Myanmar / Burma
Burmese Muslims are the descendants of Bengalis, Indian Muslims, Arabs, Persians, Turks, Pathans, Chinese Muslims and Malays who settled and intermarried with the local Burmese population and other Burmese ethnic groups such as the Rakhine, Shan, Karen, and Mon.
The oldest Muslim group in Burma (Myanmar) are the Rohingya people, who are mostly descended from Bengalis who intermarried with the native females in the Rakhine State after the 7th century. When Burma was ruled by the British Indian administration, millions of Indians, mostly Muslim, migrated there. The mixed descendants of Indian males and local Burmese females are called "Zerbadees", often in a pejorative sense implying mixed race. The Panthays, a group of Chinese Muslims descended from West Asians and Central Asians, migrated from China and also intermarried with local Burmese females.
In addition, Burma has an estimated 52,000 Anglo-Burmese people, descended from British and Burmese people. Anglo-Burmese people frequently intermarried with Anglo-Indian immigrants, who eventually assimilated into the Anglo-Burmese community.
Historically, admixture has been an ever present and pervading phenomenon in the Philippines. The Philippines were originally settled by Australoid peoples called Negritos which now form the country's aboriginal community. Admixture occurred between this earlier group and the mainstream Malayo-Polynesian population.
A considerable number of the population in the town of Cainta, Rizal, are descended from Indian soldiers who mutinied against the British Indian Army when the British briefly occupied the Philippines in 1762 to 1763. These Indian soldiers called Sepoy settled in town and intermarried with native females. The Sepoy ancestry of Cainta is very visible today, particularly in Barrio Dayap near Brgy. Sto Nino. Their unique physical characteristics make them distinct from the average Filipinos.
There has been a Chinese presence in the Philippines since the 9th century. However, large-scale migrations of Chinese to the Philippines only started during the Spanish colonial era, when the world market was opened to the Philippines. It is estimated that among Filipinos, 10%-20% have some Chinese ancestry and 1.5% are "full-blooded" Chinese.
According to the American anthropologist Dr. H. Otley Beyer, the ancestry of Filipinos is 2% Arab. This dates back to when Arab traders intermarried with the local Malay and Filipina female populations during the pre-Spanish history of the Philippines. Major Arab migration to the Philippines coincided with the spread of Islam in the region. Filipino-Muslim royal families from the Sultanate of Sulu and the Sultanate of Maguindanao claim Arab descent even going as far as claiming direct lineage from the prophet Mohammad. Such intermarriage mostly took place around the Mindanao island area, but the arrival of Spanish Conquistadors to the Philippines abruptly halted the spread of Islam further north into the Philippines. Intermarriage with Spanish people later became more prevalent after the Philippines was colonized by the Spanish Empire.
When the Spanish colonized the Philippines, a significant portion of the Filipino population mixed with the Spanish. When the United States took the Philippines from Spain during the Spanish-American War, much intermixing of Americans, both white and black, took place on the island of Luzon where the USA had a Naval Base and Air Force Base even after the USA gave the Philippines independence after World War II. First children and descendants of male Filipino population with Spanish surnames who intermarried with white American female population may be considered Spanish mestizos. The descendants of Filipinos and Europeans are today known as mestizos, following the term used in other former Spanish colonies.
Much mixing with the Japanese also took place due to the war rapes of Filipina women during World War II. Today there is an increasing number of Japanese men marrying Filipina woman and fathering children by them whose family remain behind in the Philippines and are financially supported by their Japanese fathers who make regular visits to the Philippines. Today mixed-race marriages have a mixed reaction in the Philippines, most urban centers like Manila and Cebu are more willing to accept interracial marriages than rural areas, plus there is more approval if the Filipina marries out than a Filipino male.
Beginning in 1933, the mainstream Nazi anti-Semitism considered the Jews as being a group of people bound by close, so-called genetic (blood) ties, to form a unit, which one could not join or secede from. The influence of Jews had been declared to have a detrimental impact on Germany, in order to justify the discriminations and persecutions of Jews. To be spared from those, one had to prove one's affiliation with the group of the Aryan race, as conceived by the Nazis.
It was paradoxical that neither genetic tests nor allegedly racial outward features in one's physiognomy determined one's affiliation, although the Nazis talked a lot about physiognomy, but only the records of the religious affiliations of one's grandparents decided it. However, while earlier the grandparents had still been able to choose their religion, their grandchildren in the Nazi era were compulsorily categorised as Jews, thus non-Aryans, if three or four grandparents had been enrolled as members of a Jewish congregation, regardless of whether the persecuted themselves were Jews according to the Halachah (roughly meaning: Jewish by birth from a Jewess or by conversion), apostates, irreligionists or Christians.
The Nuremberg Laws of 1935 forbade persons racially regarded as so-called Aryans and non-Aryans to marry; this included all marriages where at least one partner was a German citizen. Non-Aryans comprised mostly Jewish Germans and Gentile Germans of Jewish descent. However, Germans of extra-European and especially of African descent and Germans regarded as belonging to the minority group of Sinti and Roma were also considered as non-Aryans.
Eventually children - whenever born - within a mixed marriage, as well as children from extramarital mixed relationships born until July 31, 1936, were discriminated against as Mischlinge. However, children later born to mixed parents, not yet married as at the passing of the Nuremberg Laws, were to be discriminated against as Geltungsjuden, regardless of whether the parents had meanwhile married abroad or remained unmarried. Eventually children who were enrolled in a Jewish congregation were also subject to discrimination as Geltungsjuden.
Geltungsjuden were subjected to varying degrees of forced labour in 1940, partly ordered for all Jewish-classified spouses, either only for Jewish-classified husbands or only exempting Jewish-classified wives taking care of minor children. No documents indicate the exemption of a mixed marriage and especially of its Jewish-classified spouse from some persecutions.
Systematic deportations of Jewish Germans and Gentile Germans of Jewish descent started on October 18, 1941. German Jews and German Gentiles of Jewish descent living in mixed marriages were in fact mostly spared from deportation. In the event that a mixed marriage ended by the death of the so-called Aryan spouse or the divorce of the Jewish-classified spouse, the Jewish-classified spouse residing within Germany was usually deported soon after unless the couple still had minor children not counted as Geltungsjuden.
In March 1943 an attempt to deport the Berlin-based Jews and Gentiles of Jewish descent, living in non-privileged mixed marriages, failed due to public protest by their in-laws of so-called Aryan kinship (see Rosenstraße protest). Also the Aryan-classified husbands and Mischling-classified children (starting at the age of 16) from mixed marriages were taken by the Organisation Todt for forced labour, starting in autumn 1944.
A last attempt, undertaken in February/March 1945, ended because the extermination camps were already liberated. However, 2,600 from all over the Reich were deported to Theresienstadt, of whom most survived the last months until their liberation.
With the defeat of Nazi Germany in 1945 the laws banning so-called mixed marriages were lifted again. If couples who had already lived together during the Nazi era had remained unmarried due to the legal restrictions then got married after the war, their date of marriage was legally retroactively backdated if they wished it to the date they formed a couple. Even if one spouse was already dead, the marriage could be retroactively recognised. In the West German Federal Republic of Germany 1,823 couples applied for recognition, which was granted in 1,255 cases.
It is estimated that up to 7,000 postwar black German children with black GI fathers and white German mothers were adopted by Americans.
The Avars, Asiatic nomads who during the late 6th and 7th centuries had formed an extensive empire largely inhabited by conquered Slavs, made the agricultural Slavs pay taxes, and used their wives and daughters as concubines.
The Hungarians are thought to have originated in an ancient Finno-Ugric population that originally inhabited the forested area between the Volga River and the Ural Mountains. At the time of the Magyar migration in the 10th century, the present-day Hungary was inhabited by Slavs, numbering about 200,000, who were either assimilated or enslaved by the Magyars.
During the Russian campaign in the 13th century, the Mongols drove some 40,000 Cumans, a nomadic tribe of pagan Kipchaks, west of the Carpathian Mountains. The Iranian Jassic people came to Hungary together with the Cumans after they were defeated by the Mongols. Over the centuries they were fully assimilated into the Hungarian population. Rogerius, a monk who survived the Mongol invasion of Hungary, pointed out not only the genocidal element of the occupation, but also that the Mongols especially "found pleasure" in humiliating women.
In ancient history, the Iberian Peninsula was frequently invaded by foreigners who intermarried with the native population. One of the earliest foreign groups to arrive in the region were the Indo-European Celts who intermarried with the pre-Indo-European Iberians in prehistoric Iberia. They were later followed by the Semitic Phoenicians and Carthaginians and the Indo-European Romans who intermarried with the pre-Roman peoples of the Iberian Peninsula during Classical Antiquity.
They were in turn followed by the Germanic Visigoths, Suebi and Vandals and the Iranic Sarmatians and 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), when Byzantine Greeks also settled there, before the region was lost again to the Visigothic Kingdom less than a century later.
After the Umayyad conquest of Hispania in the 8th century, the Islamic state of Al-Andalus was established in the Iberian Peninsula. Islamic marital law is by itself an anti-miscegenation law, since it allows a Muslim male to marry Christian and Jewish females but not a Muslim female to marry a Christian or Jewish male.
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. Some sources consider this term the origin for the Spanish word Mulato. However, the Real Academia Española does not endorse such etymology. In addition, many Muladi were also descended from Saqaliba (Slavic) slaves taken from Eastern Europe via the Arab slave trade.
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 as suspects of heresy on the basis of the Limpieza de sangre ("Cleanliness of blood") doctrine, under which anti-miscegenation laws were implemented in the Iberian Peninsula.
Anyone whose ancestors had miscegenated with the Moors or Jews were suspicious of secretly practicing Islam or Judaism, so were often particularly monitored by the Inquisition. The claim to universal hidalguía (lowest nobility) of the Basques was justified by erudites like Manuel de Larramendi (1690–1766) because the Arab invasion hadn't reached the Basque territories, so it was believed that Basques had maintained their original purity, while the rest of Spain was suspect of miscegenation. In fact, the Arab invasion also reached the Basque country and there had been a significant Jewish minority in Navarre, but the hidalguía helped many Basques to official positions in the administration. In December 2008, an important genetic study revealed that the religious conversions of Jews and Muslims have had a profound impact on the population of the Iberian Peninsula. This study indicated a Sephardic Jewish mean admixture of about 20% and a North African admixture of about 11%. However, the findings contradict all previous studies, and virtually all specialists in the field find the conclusions utterly questionable and this particular study biased.
As was the case in other regions conquered 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 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 of Sicily and southern Italy. 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 of Arab-Norman culture had flourished under the reign of Roger II of Sicily, later rulers had forced the Moors to either convert to Christianity or be expelled from the kingdom.
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.
In the Republic of Venice in northern Italy, it was common for foreign Arab and Berber traders, known to Europeans as the "Moors", to take local Italian wives. This became a subject matter in several William Shakespeare plays, most notably Othello, involving an inter-ethnic relationship between a Moorish Othello and his Venetian wife Desdemona, based on Giovanni Battista Giraldi's "Un Capitano Moro" which was itself inspired by an actual incident that occurred in Venice around 1508. At times, the Italian city-states also played an active role in the Arab slave trade, where Moorish and Italian traders occasionally exchanged slaves. Leonardo da Vinci's mother Caterina, for example, was most likely a slave from the Middle East.
During World War II, France's Moroccan troops known as Goumiers committed war rapes in Italy after the Battle of Monte Cassino and in Germany. In Italy, victims of the mass rape committed after the Battle of Monte Cassino by Goumiers are known as Marocchinate. According to Italian sources, more than 7,000 Italian civilians, including women and children, were raped by Goumiers.
Southeastern and Eastern Europe
Vikings explored and eventually settled in territories in Slavic-dominated areas of Eastern Europe. By 950 AD these settlements were largely Slavicized through intermarriage with the local population. Eastern Europe was also an important source for the Arab slave trade at the time, when Saqaliba (Slavic) slaves were taken to the Arab World, where the women and girls often served in harems, some of whom married their Arab masters. When the Mongol Empire annexed much of Eastern Europe in the 13th century, the Mongols also intermarried with the local population and often engaged in war rape during the Mongol invasion of Europe.
In the 11th century, the Byzantine territory of Anatolia was conquered by the Seljuq Turks, who came from Turkestan in Central Asia. Their Ottoman Turkish descendants went on to annex the Balkans and much of Eastern Europe in the 15th and 16th centuries. Due to Islamic marital law allowing a Muslim male to marry Christian and Jewish females, it was common in the Ottoman Empire for Turkish males to intermarry with European females. For example, various sultans of the Ottoman Dynasty often had Greek (Rûm), Slavic (Saqaliba), Venetian, Caucasian and French wives.
Some of these European wives exerted great influence upon the empire as Valide Sultan ("Mother-Sultan"), some famous examples including Roxelana, a Slavic harem slave who later became Suleiman the Magnificent's favourite wife, and Aimée du Buc de Rivéry, wife of Abdul Hamid I and cousin of French Empress Josephine. Due to the common occurrence of such intermarriages in the Ottoman Empire, they have had a significant impact on the ethnic makeup of the modern Turkish population in Turkey, which now differs from that of the Turkic population in Central Asia. In addition to intermarriage, the large harems of Ottoman sultans often consisted almost entirely of female concubines who were of Christian European origin.
The degree of miscegenation is very high in the former Soviet Union. Interethnic marriages made up about 22% of all marriages in Moscow, according to the figures from 1995. The number of unions between Slavic women and Caucasus men has skyrocketed, according to the Institute of General Genetics.
Annually, many Russian women end up as prostitutes in India, China, Japan, or South Korea. Bars in major Chinese cities now offer blond, blue-eyed Russian "hostesses", while in Tokyo, Russian girls are the latest addition to the menu in fancy "hostess" bars. Russian prostitutes are found everywhere in Macau. Their customers are almost exclusively wealthy Chinese, Japanese and Korean businessmen. Eastern European women also end up in Turkey and the United Arab Emirates.
Low levels of mixed ancestry are, in some areas (especially urban), almost universal, and generally go entirely ignored and unnoticed unless persons wish to identify themselves with ethnic minorities. Highly visible divergence from the local ethnic majority is also treated differently, depending on whether the individual identifies with the local culture or not. In modern times, attitudes towards miscegenation in the former Soviet Union vary greatly, depending on the race and gender of each partner. For example, unions between white/Slavic males and Asian/Oriental or Turkic women are almost universally tolerated, and their children are generally identified and treated as members of the local ethnic majority.
However, unions between Slavic women and visibly non-Slavic men may meet varying degrees of discrimination, from light to none for Asian men (depending also on origin, whether they are immigrants or were born in the Soviet Union, and where in the Soviet Union they were born), to some hostility for Turkic men (although much of this is due to the assumption of their faith as Muslim) and Jews, and quite high intolerance towards those who marry blacks or have children by them (young African-Russians in Moscow are often scornfully called 'Children of the Olympics', under the assumption that they were conceived by visiting tourists during the 1980 Moscow Olympic Games). The situation is also highly affected by self-identification, since many people of Asian or Turkic blood have assimilated to the point where they identify themselves as Russian/Ukrainian/etc. and are socially accepted as such.
Even though 80 percent of the genetic characteristics of most indigenous Britons today have been passed down from a few thousand Ice Age hunters and the genetic makeup of today's indigenous population is much the same as it was 12,000 years ago, Britain has a fairly long history of inter-ethnic marriage among the various European populations that inhabited the island, including the Celtic, Roman, Anglo-Saxon and Anglo-Norman peoples. Intermarriage with non-European populations began in the late 15th century, with the arrival of the Romani people, who have Indian origins. The Romani in Britain intermarried with the local population and became known to the Romani as the Romanichal. In India, the British East India Company and other European soldiers intermarried with Indian women. The offspring of these mixed marriages between the British and Indians were known as Anglo-Indians. Indian wives sometimes accompanied their husbands back to Britain.
Inter-ethnic relationships have become increasingly accepted over the last several decades. As of 2001, 2% of all marriages in Britain are inter-ethnic. Despite having a much lower non-white population (9%), mixed marriages in the United Kingdom are as common as in the United States, although America has many fewer specific definitions of race (four racial definitions as opposed to the United Kingdom's 86). As of 2005, it is estimated that nearly half of British-born African-Caribbean males, a third of British-born African-Caribbean females, and a fifth of Indian and African males, have white partners. As of 2009, one in 10 children in the UK lives in a mixed-race family and two out of five Chinese women have partners of a different race.
A Stanford team found the greatest diversity outside Africa among people living in the wide crescent of land stretching from the eastern shore of the Mediterranean to northern India. Not only was the region among the first colonized by the African migrants, they theorize, but the large number of European and East Asian genes among the population indicates that it has long been a human highway, with large numbers of migrants from both directions conquering, trading and generally reproducing along its entire length. The same team also found out that the Bedouin nomads of the Middle East actually have some European and South Asian blood.
In ancient times a Celtic people known as Galatians settled in what is present day Turkey and thus interbred with the people there. During the empire of Alexander the Great, many Greek/Macedonian soldiers had inter-ethnic relationships with women throughout the Middle East all the way to northwestern India. Later, coastal North Africa and parts of the Middle East were part of the Roman Empire and many Roman men were posted as soldiers there. Many of them had inter-ethnic relationships with local Middle-Eastern women. The Germanic people known as the Vandals also conquered parts of coastal North Africa during the great migration period which led to opportunities of inter-ethnic relationships between Germanic men and local North African women.
Inter-ethnic sexual slavery was common during the Arab slave trade throughout the Middle Ages and early modern period, when women and girls captured from non-Arab lands often ended up as sexual slaves in the harems of the Arab World. Most of these slaves came from places such as Sub-Saharan Africa (mainly Zanj), South Asia (Hindus), the Caucasus (mainly Circassians), Central Asia (mainly Tartars), and Central and Eastern Europe (mainly Saqaliba). The Barbary pirates also captured 1,250,000 slaves from Western Europe and North America between the 16th and 19th centuries. It was also common for Arab conquerors, traders and explorers to marry local females in the lands they conquered or traded with, in various different parts of Africa, Asia (see Asia section) and Europe (see Europe section).
Inter-ethnic relationships were generally accepted in Arabic society and formed a fairly common theme in medieval Arabic literature and Persian literature. For example, the Kurdish poet Nezami, who had himself married his Kipchak slave girl, wrote The Seven Beauties (1196). Its frame story involves a Persian prince marrying seven foreign princesses, including Byzantine, Chinese, Indian, Khwarezmian, Maghrebian, Slavic and Tartar princesses. Hadith Bayad wa Riyad, a 12th-century Arabic tale from Al-Andalus, was a love story involving an Iberian girl and a Damascene man. The One Thousand and One Nights tale of "The Man of Al-Yaman and His Six Slave-Girls" involves a Yemeni man's relationship with foreign slave girls, four of which are white, black, brown and yellow. Another One Thousand and One Nights tale, "The Ebony Horse", involves the Prince of Persia, Qamar al-Aqmar, rescuing his lover, the Princess of Sana'a, from the Byzantine Emperor who also wishes to marry her.
One study found that some Arabic-speaking populations—Palestinians, Jordanians, Syrians, Iraqis, and Bedouins—have what appears to be substantial mtDNA gene flow from sub-Saharan Africa, amounting to 10-15% of lineages within the past three millennia. In the case of Yemenites, the average is higher at 35%. Of particular historic interest might be the finding that with almost no exceptions the sub-Saharan gene flow was exclusively female, at least in part as a result of the Arab slave trade.
Between the 11th and 13th centuries, medieval Western Asia was repeatedly invaded by Europeans (Crusades) and Mongols (Mongol Empire) which led to opportunities for inter-ethnic relationships between European, Mongol and Central Asian soldiers with local Arab women. As well as many Europeans, there were North Africans, South Asians and Central Asians who worked as mercenaries and traders in the area, most of them converting to Islam and taking local women as wives. From 839 AD, 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, and interbred with the local population as spoils of warfare or through eventual settling with many Scandinavian and Slavic Viking men taking Arab or Anatolian women as wives. There is archaeological evidence these Vikings had established contact with the city of Baghdad, at the time the center of the Islamic Empire, and connected with the populace there.
A genetic anthropological study known as The Genographic Project has found what is believed to be faint genetic traces left by medieval Crusaders in the Middle East. The team has uncovered a specific DNA signature in Lebanon that is probably linked to the Christian crusades of the 7th and 8th centuries.It is believed the Crusaders were welcomed by Christian Arabs long suffering under Islamic rule and many offered their daughters in marriage to the European Crusaders who originated from European kingdoms mostly France, England and the Holy Roman Empire.
In the Ottoman Empire, in addition to the Ottoman elites often taking large numbers of European wives and concubines (see Southeastern and Eastern Europe section), there were also opportunities for the reverse, when the empire recruited young Christian boys (mostly Europeans in addition to Christian Arabs) to become the elite troop of the Turkish Empire, the Janissaries. These Janissaries were stationed throughout the Turkish empire including the Middle-East and North Africa leading to inter-ethnic relationships between European men and women from the Middle East and North Africa. Further inter-ethnic marriages took place during the European colonial age when Great Britain, France and Italy ruled various parts of this region. The majority of these marriages were between European men and local Arab and Berber women.
The concubines of the Ottoman Sultan consisted chiefly of purchased slaves. Because Islamic law forbade Muslims to enslave fellow Muslims, the Sultan's concubines were generally of Christian origin. The mother of a Sultan, though technically a slave, received the extremely powerful title of Valide Sultan, and at times became effective ruler of the Empire (see Sultanate of women). One notable example was Kösem Sultan, daughter of a Greek Christian priest, who dominated the Ottoman Empire during the early decades of the 17th century. Another notable example was Roxelana, the favourite wife of Suleiman the Magnificent.
Inter-ethnic sexual slavery still continues today in a smaller form in the Arab states of the Persian Gulf, where women and children are trafficked from the post-Soviet states, Eastern Europe, Far East, Africa, South Asia and other parts of the Middle East.
The modern State of Israel was established as a nation-state for the Jewish people. The Jewish identity contains elements of religion (Judaism), ethnicity, and a sense of a common lineage.
In this sense, Jewish miscegenation could be viewed on two levels; one based on belonging to the Jewish ethnic group or Jewish people, and the other based on the race of a given Jew. Jewish miscegenation based on Jewishness (belonging to the Jewish ethnic group or Jewish people) would be defined on whether one parent is not Jewish, independent of whether either the Jewish or non-Jewish parent are of the same or different races. Racial miscegenation would be defined as the union between a Jewish person of a given race with a person of a different race, be the other person a Jew or not. Two Jewish people may still be considered "interracial" if those two Jews are of different races, although it would not be considered exogamous in the context of Jewish ethnicity, as both are still Jews.
In Israel, all marriages must be approved by religious celebrants, while civil marriages are legally recognized if performed abroad. Rules governing marriage are based on strict religious guidelines of each religion. By Israeli law, authority over all issues related to Judaism in Israel, including marriage, falls under the Orthodox Chief Rabbinate of Israel. Orthodox Judaism is the only form of Judaism recognized by the state, and marriages performed in Israel by non-Orthodox Rabbis are not recognized.
The Rabbinate prohibits marriage in Israel of halakhic Jews (i.e. people born to a Jewish mother or Jewish by conversion), whether they are Orthodox Jews or not, to partners who are non-Jewish or who are of Jewish descent that runs through the paternal line (i.e. not Jewish according to halakha). As a result, in the state of Israel, people of differing religious traditions cannot legally marry someone in another religion and multi-faith couples must leave the country to get married, most often to Central and Northern Greece.
The only other option in Israel for the marriage of a halakhic Jew (Orthodox or not) to a non-Jew, or for that matter, a Christian to a non-Christian or Muslim to a non-Muslim, is for one partner to formally convert to the other's religion, be it to Judaism (Orthodox only), a Christian denomination (such as Eastern Orthodox or Maronite) or a denomination of Islam (such as Sunni or Shia). As for persons with patrilineal Jewish descent (i.e. not recognized as Jewish according to halakha) who wish to marry a halakhic Jew (i.e. born to a Jewish mother or is Jewish by Orthodox conversion) who is Orthodox or otherwise, is also required to formally convert to Judaism (Orthodox only) or they cannot legally marry. According to a Haaretz article "Justice Ministry drafts civil marriage law for ‘refuseniks’" 300,000 people, or 150,000 couples, are affected by marriage restrictions based on the partners' disparate religious traditions or non-halakhic Jewish status.
Israeli law concerns itself with miscegenation based on Jewish ethnicity, not miscegenation based on race. Therefore, there are no restrictions on interracial marriages between Jews of different Jewish ethnic divisions, or between other co-religionists of different races, although social stigma may still exist.
Jewish opposition to relationships between Arab men and Jewish women
Many Israeli Jews oppose mixed relationships between Jewish women and Arab men. A 2007 opinion survey found that more than half of Israeli Jews believed intermarriage is equivalent to "national treason". A group of 35 Jewish men, known as "Fire for Judaism", in Pisgat Ze'ev have started patrolling the town in an effort to stop Jewish women from dating Arab men. The municipality of Petah Tikva has also announced an initiative to prevent interracial relationships, providing a telephone hotline for friends and family to "inform" on Jewish girls who date Arab men as well as psychologists to provide counselling. The town of Kiryat Gat launched a school programme in schools to warn Jewish girls against dating local Bedouin men.
In February 2010 Maariv has reported that the Tel Aviv municipality has instituted an official, government-sponsored "counselling program" to discourage Jewish girls from dating and marrying Arab boys. The Times has also reported on a vigilante parents’ group policing the Jerusalem neighborhood of Pisgat Ze'ev to intimidate and discourage local Arab-Jewish couples. The Jewish anti-missionary group Yad L'achim has also performed paramilitary "rescue operations" of Jewish women from non-Jewish husbands and celebrates the "rescued women" on their website. However, according to Halakha, descendants from a Jewish mother are always defined to be Jewish.
Analysis of the 2006 census reveals that 52% of Aboriginal men and 55% of Aboriginal women were married to non-Aboriginal Australians.
Most people who are entitled to call themselves Maori under the Maori Affairs Amendment Act 1974 are less than half Maori. Two-thirds of Maori babies, half of Pacific babies, and a third of white and Asian babies belonged to more than one ethnic group.
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.
Demographics of ethnoracial admixture
According to the U.S. Census, in 2000 there were 504,119 Asian-white marriages, 287,576 black-white marriages, and 31,271 Asian-black marriages. The black-white marriages increased from 65,000 in 1970 to 422,000 in 2005, according to Census Bureau figures.
In the United States, rates of interracial cohabitation are significantly higher than those of marriage. Although only 7% of married African American men have Caucasian American wives, 13% of cohabitating African American men have Caucasian American partners. 25% of married Asian American women have Caucasian spouses, but 45% of cohabitating Asian American women are with Caucasian American men. In 2006, 41% of Asian American-born women were registered as having White husbands. Almost 30% of Asians and Latinos are intermarried overall, with 86.8 and 90% of these intermarriages, respectively, being to a white person. Although the most recent census available reported that 70% of black women are single, black women have the greatest resistance to marrying out of the race.
One study on college students noted that, while 90% of the 80 black men reported experiences in interracial dating, only 12% of the 140 white men reported such experiences. Some studies have shown as many as 45% of white women have dated men outside their race. The massive sexual survey revealed that 19% of black males had engaged in sexual activity with white women. A Gallup poll on interracial dating in June 2006 found that 95% of 18- to 29-year-olds approve of blacks' and whites' dating each other. About 60% of that age group said they have dated someone of a different race. In 1980, just 17% said they had dated someone of another race.
The number of interracial marriages in the U.S. has risen 20% since 2000 to about 4.5 million, according to the latest census figures. About 8% of U.S. marriages are mixed-race. A record 14.6% of all new marriages in the United States in 2008 were between spouses of a different race or ethnicity from each other, according to a Pew Research Center analysis of new data from the U.S. Census Bureau.
According to studies by Jenifer L. Bratter and Rosalind B. King made publicly available on the Education Resources Information Center, White female-Black male and White female-Asian male marriages are more prone to divorce than White-White pairings. Conversely, unions between White males and non-White females (and between Hispanics and non-Hispanic persons) have similar or lower risks of divorce than White-White marriages.
Multiracial Brazilians make up 42.6% of Brazil's population, 79.782 million people, and they live in all regions of Brazil. Multiracial Brazilians are mainly people of mixed European, African and Amerindian ancestry.
Genetic studies of racial admixture
Miscegenation between two populations reduces the genetic distance between the populations. During the Age of Discovery which began in the early 15th century, European explorers sailed all across the globe reaching all the major continents. In the process they came into contact with many populations that had been isolated for thousands of years. The Tasmanian aboriginals were one of the most isolated groups on the planet. They were driven to extinction by European explorers, however a number of their descendants survive today as a result of admixture with Europeans. This is an example of how modern migrations have begun to reduce the genetic divergence of the human race.
The demographic composition of the old world has not changed significantly since the age of discovery. However, the new world demographics were radically changed within a short time following the voyage of Columbus. The colonization of Americas brought Native Americans into contact with the distant populations of Europe, Africa and Asia. As a result many countries in the Americas have significant and complex multiracial populations. Furthermore many who identify themselves by only one race still have multiracial ancestry.
Admixture in the United States
|% European admixture||Frequency|
Some claim the vast majority of African-Americans possess varying degrees of European admixture (the average Black American is 20% European) although studies suggest the Native American admixture in Black Americans is highly exaggerated; some estimates put average African-American possession of European admixture at 25% with figures as high as 50% in the Northeast and less than 10% in the south. A recent study by Mark D. Shriver of a European-American sample found that the average admixture in the white population is 0.7% African and 3.2% Native American. However, 70% of the sample had no African admixture. The other 30% had African admixture ranging from 2% to 20% with an average of 2.3%. By extrapolating these figures to the whole population some scholars suggest that up to 74 million European-Americans may have African admixture in the same range (2-20%).
Dr Mark Shriver, the team leader of the study, found that he had 11% West African ancestry though he identifies as white. Studies based on skin reflectance have shown the color line in the US applied selective pressure on genes that code for skin color but did not apply any selective pressure on other invisible African genes. Since there are an estimated 6 genetic loci involved in skin color determination it is possible for someone to have 15-20% African admixture and not possess any of alleles that code for dark skin. This is the basis of the passing phenomenon. Thus African admixture amongst white Americans can increase without any significant change in skin tone. Conversely amongst African-Americans, an amount of African Admixture is directly correlated with darker skin since no selective pressure is applied; as a result, African-Americans may have a much wider range of African admixture (>0-100%), whereas European-Americans have a lower range (2-20%). A small overlap exists so that it is possible that someone who identifies himself as white may have more African admixture than a person who identifies himself as black.
A statistical analysis done in 1958 using historical census data and historical data on immigration and birth rates, concluded that 21 percent of the white population had black ancestors. The growth in the white population could not be attributed to births in the white population and immigration from Europe alone, but had received significant contribution from the African American population as well. The author states in 1958:
The data presented in this study indicate that the popular belief in the non-African background of white persons is invalid. Over twenty-eight million white persons are descendants of persons of African origin. Furthermore, the majority of the persons with African ancestry are classified as white.
In the United States intermarriage among Filipinos with other races is common. They have the largest number of interracial marriages among Asian immigrant groups, as documented in California. It is also noted that 21.8% of Filipino Americans are of mixed blood, second among Asian Americans, and is the fastest growing.
Admixture in Latin America
Prior to the European conquest of the Americas the demographics of Latin America was naturally 100% American Indian. Today those who identify themselves as Native Americans are small minorities in many countries. For example the CIA lists Argentina's native population at 0.9%, Brazil's at 0.4%, and Uruguay's at 0%.
The early conquest of Latin America was primarily carried out by male soldiers and sailors from Spain and Portugal. Since they carried very few European women on their journeys the new settlers married and fathered children with Amerindian women and also with women imported from Africa. This process of miscegenation was even encouraged by the Spanish monarchy and it led to the system of stratification known as the Casta. This system had Europeans (Spaniards and Portuguese) at the top of the hierarchy followed by those of mixed race. Unmixed Blacks and Native Americans were at the bottom. A philosophy of whitening emerged in which Amerindian and African culture was stigmatized in favor of European values. Many Amerindian languages were lost as mixed race offspring adopted Spanish and Portuguese as their first languages. Only towards the end of the 19th Century and beginning of the 20th century did large numbers of Europeans begin to migrate to South America and consequently altering its demographics.
In addition many Africans were shipped to regions all over the Americas and were present in many of the early voyages of the conquistadors. Brazil has the largest population of African descendants outside Africa. Other countries such as Jamaica, Cuba, Puerto Rico, Dominican Republic, Haiti, Venezuela, Colombia, and Ecuador still have sizeable populations identified as Black. However countries such as Argentina and Chile do not have a visible African presence today. Census information from the early 19th century shows that people categorized as Black made up to 30% of the population, or around 400,000 people. Though almost completely absent today, their contribution to Argentine culture is significant include the tango, the milonga and the zamba, words of Bantu origin.
|Demographics of Brazil in 1835, 1940, 2000 and 2008|
The ideology of whitening encouraged non-whites to seek white or lighter skinned partners. This dilution of non-white admixture would be beneficial to their offspring as they would face less stigmatization and find it easier to assimilate into mainstream society. After successive generations of European gene flow, non-white admixture levels would drop below levels at which skin color or physical appearance is not affected thus allowing individuals to identify as white. In many regions, the native and black populations were simply overwhelmed by a succession of waves of European immigration.
Historians and scientists are thus interested in tracing the fate of Native Americans and Africans from the past to the future. The questions remain about what proportion of these populations simply died out and what proportion still has descendants alive today including those who do not racially identify themselves as their ancestors would have. Admixture testing has thus become a useful objective tool in shedding light on the demographic history of Latin America.
Unlike in the United States there were no anti-miscegenation policies in Latin America. Though still a racially stratified society there were no significant barriers to gene flow between the three populations. As a result admixture profiles are a reflection of the colonial populations of Africans, Europeans and Amerindians. The pattern is also sex biased in that the African and Amerindian maternal lines are found in significantly higher proportions than African or Amerindian Y chromosomal lines. This is an indication that the primary mating pattern was that of European males with Amerindian or African females. According to the study more than half the white populations of the Latin American countries studied have some degree of either native American or African admixture (MtDNA or Y Chromosome). In countries such as Chile and Colombia almost the entire white population was shown to have some non-white admixture
Following the dispersal of Humans from Africa 50,000 - 70,000 years ago South America was the last continent to be occupied by humans. Thus the largest geographic distance between continents is between Africa and South America. Since genetic distance increases with geographic distance the two most genetically divergent groups are Africans and Native Americans based on distance. The arrival of Africans in Brazil and subsequent mixing with native South Americans entails the creation of intermediate populations, such as the Zambo or Garifuna between the two divergent groups.
Frank Moya Pons, a Dominican historian documented that Spanish colonists intermarried with Taíno women, and, over time, these mestizo descendants intermarried with Africans, creating a tri-racial Creole culture. 1514 census records reveal that 40% of Spanish men in the colony of Santo Domingo had Taíno wives. A recent study conducted in Puerto Rico suggests that over 61% of the population possess Amerindian mtDNA.
Admixture in the Philippines
Historically, admixture has been an ever present and pervading phenomenon in the Philippines. The Philippines was originally settled by Australoid peoples called Negritos which now form the country's aboriginal community. Admixture occurred between this earlier group and the mainstream Malayo-Polynesian population.
There has been Indian migration to and influence in the Philippines since the precolonial era. About 25% of the words in the Tagalog language are Sanskrit terms and about 5% of the country's population possess Indian ancestry from antiquity. There has been a Chinese presence in the Philippines since the 9th century. However, large-scale migrations of Chinese to the Philippines only started during the Spanish colonial era, when the world market was opened to the Philippines. It is estimated that among Filipinos, 10%-20% have some Chinese ancestry and 1.5% are "full-blooded" Chinese.
According to the American anthropologist Dr. H. Otley Beyer, the ancestry of Filipinos is 2% Arab. This dates back to when Arab traders intermarried with the local Malay and Filipina female populations during the pre-Spanish history of the Philippines. A recent genetic study by Stanford University indicates that at least 3.6% of the population are European or of part European descent from both Spanish and United States colonization.
Admixture among the Romani people
Genetic evidence has shown that the Romani people ("Gypsies") originated from the Indian subcontinent and mixed with the local populations in Central Asia, the Middle East, and Europe. In the 1990s, it was discovered that Romani populations carried large frequencies of particular Y chromosomes (inherited paternally) that otherwise exist only in populations from South Asia, in addition to fairly significant frequencies of particular mitochondrial DNA (inherited maternally) that is rare outside South Asia.
47.3% of Romani males carry Y chromosomes of haplogroup H-M82 which is rare outside of the Indian subcontinent. Mitochondrial haplogroup M, most common in Indian subjects and rare outside Southern Asia, accounts for nearly 30% of Romani people. A more detailed study of Polish Roma shows this to be of the M5 lineage, which is specific to India. Moreover, a form of the inherited disorder congenital myasthenia is found in Romani subjects. This form of the disorder, caused by the 1267delG mutation, is otherwise only known in subjects of Indian ancestry. This is considered to be the best evidence of the Indian ancestry of the Romanies.
The Romanis have been described as "a conglomerate of genetically isolated founder populations", while a number of common Mendelian disorders among Romanies from all over Europe indicates "a common origin and founder effect". See also this table:
A study from 2001 by Gresham et al. suggests "a limited number of related founders, compatible with a small group of migrants splitting from a distinct caste or tribal group". Also the study pointed out that "genetic drift and different levels and sources of admixture, appear to have played a role in the subsequent differentiation of populations". The same study found that "a single lineage ... found across Romani populations, accounts for almost one-third of Romani males. A similar preservation of a highly resolved male lineage has been reported elsewhere only for Jewish priests". See also the Cohen Modal Haplotype.
A 2004 study by Morar et al. concluded that the Romani are "a founder population of common origins that has subsequently split into multiple socially divergent and geographically dispersed Gypsy groups". The same study revealed that this population "was founded approximately 32–40 generations ago, with secondary and tertiary founder events occurring approximately 16–25 generations ago".
Notes and references
- "Miscegenation: Definition of Miscegenation at Dictionary.com". http://dictionary.reference.com/browse/miscegenation. Retrieved 2010-01-31.
- Downing, Karen; Nichols, Darlene; Webster, Kelly (2005). Multiracial America: A Resource Guide on the History and Literature of Interracial Issues. Lanham, Maryland: Scarecrow Press. p. 9. ISBN 0-8108-5199-7. http://books.google.com/?id=g-fm97haJQEC&pg=PA9.
- Tizard, Barbara; Phoenix, Ann (2002) . Black, White or Mixed Race?: Race and Racism in the Lives of Young People of Mixed Parentage (2d ed.). London: Routledge. p. 9. ISBN 0-415-25981-9. http://books.google.com/?id=ZVPdrH9ENr0C&pg=PA9.
- Newman, Richard (1999). "Miscegenation". In Kwame Appiah and Henry Louis Gates, Jr.. Africana: The Encyclopedia of the African and African American Experience (1st ed.). New York: Basic Civitas Books. p. 1320. ISBN 0-465-00071-1. "Miscegenation, a term for sexual relations across racial lines; no longer in use because of its racist implications"
- Pascoe, Peggy (June 1996). "Miscegenation Law, Court Cases, and Ideologies of "Race" in Twentieth Century America". The Journal of American History 83 (1): 48. doi:10.2307/2945474. http://www.jstor.org/pss/2945474. Retrieved 2008-07-13.
- "The Miscegenation Hoax". Museum of Hoaxes. http://www.museumofhoaxes.com/hoax/archive/permalink/the_miscegenation_hoax/. Retrieved 2008-04-02.
- Hollinger, David (December 2003). "Amalgamation and Hypodescent: The Question of Ethnoracial Mixture in the History of the United States" (– Scholar search). The American Historical Review 108 (5): 1363. doi:10.1086/529971. Archived from the original on 2012-08-02. http://archive.is/GsKf. Retrieved 2008-07-13.[dead link]
- Karthikeyan, Hrishi; Chin, Gabriel (2002). "Preserving Racial Identity: Population Patterns and the Application of Anti-Miscegenation Statutes to Asian Americans, 1910-1950". Asian Law Journal 9 (1). http://papers.ssrn.com/sol3/papers.cfm?abstract_id=283998. Retrieved 2008-07-13.
- "Where were Interracial Couples Illegal?". LovingDay. http://lovingday.org/map.htm. Retrieved 2008-07-13.
- "Courtroom History" Lovingday.org Accessed June 28, 2007
- Stein, Edward (2004). "Past and present proposed amendments to the United States constitution regarding marriage". Washington University Law Quarterly 82 (3). http://papers.ssrn.com/sol3/papers.cfm?abstract_id=576181. Retrieved 2008-07-13.
- Ehud R. Toledano (1998). Slavery and abolition in the Ottoman Middle East. University of Washington Press. pp. 13–4. ISBN 029597642X.
- "Jotawa: Afro-Asians in East Africa". Color Q World. http://www.colorq.org/MeltingPot/article.aspx?d=Africa&x=Indians. Retrieved 2008-07-15.
- Fitzpatrick, Meagan (2008-04-02). "Canada's 'mixed unions' grow with rising vis-min population". National Post. http://www.nationalpost.com/news/story.html?id=417163. Retrieved 2010-02-06.
- How sex tourism became the basis of a Royal Court play|Travel|The Observer
- "Sex tourism: When women do it, it's called 'romance travelling'". Canada.com. January 27, 2007.
- "Sex tourism as economic aid". Smh.com.au. July 12, 2003.
- Frank W Sweet (January 1, 2005). The Invention of the Color Line: 1691—Essays on the Color Line and the One-Drop Rule. Backentyme Essays. http://www.backintyme.com/essay050101.htm. Retrieved 2008-01-04.
- Yancey, George (22 March 2007). "Experiencing Racism: Differences in the Experiences of Whites Married to Blacks and Non-Black Racial Minorities". Journal of Comparative Family Studies (University of Calgary: Social Sciences) 38 (2): 197–213.
- Fredrickson, George M. (March 2005). "Mulattoes and métis. Attitudes toward miscegenation in the United States and France since the seventeenth century". International Social Science Journal (Blackwell Publishing) 57 (183): 103–112. doi:10.1111/j.0020-8701.2005.00534.x. http://www.ingentaconnect.com/content/bpl/issj/2005/00000057/00000183/art00009. Retrieved 2008-07-13.
- Sweet, Frank. W. (2006-11-01). "Why Did Virginia's Rulers Invent a Color Line?". Essays on the Color Line and the One-Drop Rule. Backintyme Essays. http://backintyme.com/essays/?p=22. Retrieved 2008-07-13.
- "Echoes of Freedom: South Asian Pioneers in California, 1899-1965 - Chapter 9: Home Life". The Library, University of California, Berkeley. http://www.lib.berkeley.edu/SSEAL/echoes/chapter9/chapter9.html. Retrieved 2009-01-08.
- Bénédicte, Deschamps, Le racisme anti-italien aux États-Unis (1880-1940), in Exclure au nom de la race (États-Unis, Irlande, Grande-Bretagne), Michel Prum (Éd.). Paris: Syllepse, 2000. 59-81.
- Novkov, Julie, Racial union: law, intimacy, and the White state in Alabama, 1865-1954, University of Michigan Press, 2008, pp. 125-128.
- Ubeysekara, Ruwan Nisantha, Questioning the Revival: White Ethnicities in the Racial Pentagon, PhD Thesis, University of Bath, 2008.
- Tehranian, John, Whitewashed: America's invisible Middle Eastern minority, New York University Press, 2009, p. 23. ISBN 978-0-8147-8306-1
- Quando fummo braccia, Il Fatto Quotidiano, May 6, 2010.
- Rollins v State, Court of Appeals of Alabama, January 17, 1922
- Matthew Frye Jacobson, Whiteness of a different color. European Immigrants and the Alchemy of Race, Harvard University Press, 1998.
- "More black women consider 'dating out'". USATODAY.com. 8/5/2007.
- Blumenthal, Max (2007-05-16). "Agent of Intolerance". Religion (The Nation). http://www.thenation.com/doc/20070528/blumenthal. Retrieved 2008-07-13.
- "Tiger Woods alienates black community with white lovers". NYDailyNews.com. December 6, 2009.
- "Miscegenation". Nave's Topical Bible. Bible Tools. http://bibletools.org/index.cfm/fuseaction/Topical.show/RTD/Nave/ID/3419/Miscegenation.htm. Retrieved 2008-07-13.
- Webster, Wesley. "Does the Bible Forbid Interracial Dating and Marriage?". Bible Study. http://www.biblestudy.org/basicart/interace.html. Retrieved 2008-07-13.
- Swanbrow, Diane (2000-03-23). "Intimate Relationships Between Races More Common Than Thought". University of Michigan. http://www.umich.edu/news/index.html?Releases/2000/Mar00/r032300a. Retrieved 2008-07-15.
- Foster, Mary. "Interracial Couple Denied Marriage License in La". Associated Press. 15 October 2009.
- "Sex and the Black Middle Class". Ebony. August 1973.
- In a 2006 interview, performer and director Lexington Steele said that "in porn, interracial always means black males with white females." Justin Quirk (February 2006). "The New Porn Apartheid". Arena.
- "Black/White: Sex, Race & Profit". SexTV. 2006-09-09. http://www.sextelevision.net/archives/episodeArchivesDisplay.asp?episodeID=179&segmentID=472&seasonID=8. Retrieved 2007-07-19.
- Poulson-Bryant, Scott (2006). Hung: A Meditation on the Measure of Black Men in America. p. 139. ISBN 9780767915557. http://books.google.com/?id=fQFdAAAACAAJ&dq=Scott+Poulson+Bryant. Retrieved 10 January 2009.
- Albert Hyma, Mary Stanton. Streams of civilization. 1. Christian Liberty Press. p. 215.
- Arab and native intermarriage in Austronesian Asia. ColorQ World. http://www.colorq.org/MeltingPot/article.aspx?d=Asia&x=ArabMalays. Retrieved 2008-12-24.
- Tarling, Nicholas (1999). The Cambridge History of Southeast Asia. Cambridge: Cambridge University Press. p. 149. ISBN 0521663709.
- Leupp, Gary P. (2003). Interracial Intimacy in Japan. Continuum International Publishing Group. pp. 52–3. ISBN 0826460747.
- "Eurasian Invasion". Time. April 16, 2001.
- "SOUTH VIET NAM: The Girls Left Behind". Time. September 10, 1956.
- "When Ways of Life Collide: Multiculturalism and Its Discontents in the Netherlands". Princeton University Press.
- Fischer-Tiné, Harald (2003). "'White women degrading themselves to the lowest depths': European networks of prostitution and colonial anxieties in British India and Ceylon ca. 1880-1914". Indian Economic Social History Review 40: 163–90 [175–81]. doi:10.1177/001946460304000202.
- Comfort Women Were 'Raped': U.S. Ambassador to Japan
- Comfort Women Were 'Raped': U.S. Ambassador to Japan. Digital Chosunibuto (English edition). March 19, 2007. Archived from the original on June 5, 2008. http://web.archive.org/web/20080605004220/http://english.chosun.com/w21data/html/news/200703/200703190023.html. Retrieved 2008-07-02.
- Love for Sale: a global history of prostitution by Nils Ringdal, trans Richard Daly. By Sarah Burton. The Independent. November 2004
- "Chinese of Arab and Persian descent". ColorQ World. http://www.colorq.org/MeltingPot/article.aspx?d=Asia&x=ChineseWestAsians. Retrieved 2008-12-23.
- Ryōtarō Shiba (2003). Kukai the universal: scenes from his life. ICG Muse. p. 350. ISBN 4925080474, 9784925080477. http://books.google.com/?id=SbgPAAAAYAAJ&dq=persian+girl+ch%27ang&q=persian+girl. Retrieved 2010-06-29.
- Victor H. Mair (1996). The Columbia Anthology of Traditional Chinese Literature. Columbia University Press. p. 485. ISBN 0231074298. http://books.google.com/?id=UNa4-NkYYjAC&pg=PA485. Retrieved 2010-06-29.
- Amnon Shiloah (2003). Music in the World of Islam. Wayne State University Press. p. 8. ISBN 0814329705. http://books.google.com/?id=S6gwlvp61s4C&pg=PA8. Retrieved 2010-06-29.
- Edward H. Schafer (1963). The golden peaches of Samarkand: a study of Tʻang exotics. Berkeley and Los Angeles: University of California Press. p. 23. ISBN 0520054628. http://books.google.com/?id=jqAGIL02BWQC&pg=PA23. Retrieved 2010-06-29.
- Naotaro Kudo (1969). The life and thoughts of Li Ho: the Tʾang poet. Waseda University. p. 62. http://books.google.com/?id=QyyCAAAAIAAJ&dq=persian+girl+ch%27ang&q=persian+girls. Retrieved 2010-06-29.
- Eliot Weinberger (2009). Oranges & Peanuts for Sale. New Directions Publishing. p. 117. ISBN 0811218341. http://books.google.com/?id=s6OR4V0M80AC&pg=PA117. Retrieved 2010-06-29.
- Patricia Buckley Ebrey, Anne Walthall, James Palais (2008publisher=Cengage Learning). Pre-modern East Asia: to 1800: a cultural, social, and political history. p. 97. ISBN 0547005393. http://books.google.com/?id=YukVl8fUr48C&pg=PA97&dq=dancing+girls+persia+china&q=dancing%20girls%20emperor%20xuanzong. Retrieved 2010-06-29.
- Mohammad Adnan Bakhit (2000). History of humanity. UNESCO. p. 423. ISBN 9231028138. http://books.google.com/?id=ixCyd2lByggC&pg=PA423. Retrieved 2010-06-29.
- Jane Gaston Mahler (1959). The Westerners among the figurines of the T'ang dynasty of China. Instituto italiano per il Medio ed Estremo Oriente. p. 19. http://books.google.com/?id=7S_VAAAAMAAJ&q=dancing+girls+persia+china&dq=dancing+girls+persia+china. Retrieved 2010-06-29.
- 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. http://books.google.com/?id=jDUrAQAAIAAJ&dq=persian+dancers+china&q=ten+young+dancing+girls+were+sent+from+Persia+to+China+to+entertain. Retrieved 2010-06-29.
- Avraham Oz, 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. http://books.google.com/?id=45ZZAAAAMAAJ&dq=ten+young+dancing+girls+were+sent+from+Persia+to+China+to+entertain&q=ten+young+dancing+girls. Retrieved 2010-06-29.
- Tōyō Bunko (Japan). Memoirs of the Research Department, Issue 20. http://books.google.com/?id=eJfWAAAAMAAJ&dq=liu+ch%27ang+iranian+girls&q=waitresses. Retrieved 2010-06-29.
- Maria Jaschok, Jingjun Shui (2000). The history of women's mosques in Chinese Islam: a mosque of their own. Routledge. p. 74. ISBN 0700713026. http://books.google.com/?id=jV9_YvgUmpsC&pg=PA74. Retrieved 2010-06-29.
- Association for Asian studies (Ann Arbor;Michigan) (1976). A-L, Volumes 1-2. Columbia University Press. p. 817. ISBN 0231038011. http://books.google.com/?id=067On0JgItAC&pg=PA817&dq=ch'ang+fond+persian+girl&q=li%20nu%20married%20an%20arab%20or%20persian%20girl. Retrieved 2010-06-29.
- Chen, Da-Sheng. "Chinese-Iranian Relations vii. Persian Settlements in Southeastern China during the T'ang, Sung, and Yuan Dynasties". Encyclopædia Iranica. http://www.iranica.com/articles/chinese-iranian-vii. Retrieved 2010-06-28.
- Joseph Needham (1971). Science and civilisation in China, Volume 4. Cambridge University Press. p. 495. ISBN 0521070600. http://books.google.com/?id=l6TVhvYLaEwC&pg=PA495. Retrieved 2010-06-29.
- Israeli, Raphael (2002). Islam in China. United States of America: Lexington Books. p. 285. ISBN 073910375X.
- Michael Dillon (1999). China's Muslim Hui community: migration, settlement and sects. Richmond: Curzon Press. p. 31. ISBN 0700710264. http://books.google.com/?id=BwuSpFiOFfYC&pg=PA31&dq=han+men+also+become++hui&q=han%20men%20also%20become%20%20hui. Retrieved 2010-08-17.
- Dru C. Gladney (1996). Muslim Chinese: ethnic nationalism in the People's Republic. Cambridge Massachusetts: Harvard Univ Asia Center. p. 245. ISBN 0674594975. http://books.google.com/?id=_hJ9aht6nZQC&pg=PA245&dq=han+men+also+become++hui&q=han%20men%20also%20become%20%20hui. Retrieved 2010-08-17.
- China archaeology and art digest, Volume 3, Issue 4. Art Text (HK) Ltd.. 2000. p. 30. http://books.google.com/?id=0UzrAAAAMAAJ&q=han+men+also+become++hui&dq=han+men+also+become++hui. Retrieved 2010-08-17.
- Friedrich Ratzel (1898). The history of mankind, Volume 3. Macmillan and co., ltd. p. 355. http://books.google.com/books?id=I44XAAAAYAAJ&pg=PA355. Retrieved 2010-07-30.
- Melvyn C. Goldstein, Dawei Sherap, William Siebenschuh, William R. Siebenschuh (2006). The A Tibetan Revolutionary: The Political Life and Times of Bapa Phüntso Wangye. University of California Press. p. 19. ISBN 0520249925. http://books.google.com/?id=WyJBXpDyxXAC&pg=PA19&dq=chinese+trader+married+to+a+local+tibetan+persuaded+fu#v=onepage&q=chinese%20trader%20married%20to%20a%20local%20tibetan%20persuaded%20fu&f=false. Retrieved 2010-07-30.
- Eliakim Littell, Robert S. Littell (1891). Littell's living age, Volume 191. T.H. Carter & Co.. p. 606. http://books.google.com/?id=STHWAAAAMAAJ&pg=PA606&dq=tibetan+marry+chinese#v=onepage&q=tibetan%20marry%20chinese&f=false. Retrieved 2010-07-30.
- The National review, Volume 23. W.H. Allen. 1894. p. 81. http://books.google.com/?id=yCMtAAAAYAAJ&pg=PA81&dq=tibetan+marry+chinese#v=onepage&q=tibetan%20marry%20chinese&f=false. Retrieved 2010-07-30.
- China Information Committee (1938). China at war, Volumes 1-2. The China Information Publishing Company. p. 54. http://books.google.com/?id=v4JKAAAAMAAJ&q=tibetan+admiration+chinese+nation+maiden+dream+a+chinese+some+day&dq=tibetan+admiration+chinese+nation+maiden+dream+a+chinese+some+day. Retrieved 2010-07-30.
- Helena Petrovna Blavatsky, Annie Wood Besant (2003). Theosophical Review Magazine September 1903-December 1903. Kessinger Publishing. p. 8. ISBN 0766153274. http://books.google.com/?id=Tymocjt1T2wC&pg=PA8&dq=lhasa+girl+chinese#v=onepage&q&f=false. Retrieved 2010-07-30.
- The Theosophical review, Volume 33. 1904. p. 8. http://books.google.com/?id=RZIkAQAAIAAJ&pg=PA8&dq=lhasa+girl+chinese#v=onepage&q&f=false. Retrieved 2010-07-30.
- Lhasa. Concept Publishing Company. p. 100. http://books.google.com/?id=7qZ7Wk-5PHYC&pg=PA100&dq=lhasa+girl+chinese#v=onepage&q&f=false. Retrieved 2010-07-30.
- Teichman Eric (2009). Travels of a Consular Officer in Eastern Tibet. BiblioBazaar, LLC. p. 180. ISBN 1110312679. http://books.google.com/?id=RwUa3zUGhc8C&pg=PA180&dq=lhasa+girl+chinese#v=onepage&q&f=false. Retrieved 2010-07-30.
- Charles Bell (1992). Tibet Past and Present. Motilal Banarsidass Publ.. p. 243. ISBN 8120810481. http://books.google.com/?id=RgOK7CgFp88C&pg=PA243&dq=tibetan+marry+chinese#v=onepage&q=tibetan%20marry%20chinese&f=false. Retrieved 2010-07-30.
- B. Michael Frolic (1981). Mao's People: Sixteen Portraits of Life in Revolutionary China. Harvard University Press. p. 154. ISBN 9780674548459. http://books.google.com/?id=1ReDfiQm5gQC&pg=PA154&dq=tibetan+girls+conquests+han#v=onepage&q=tibetan%20girls%20conquests%20han&f=false. Retrieved 2010-07-30.
- Palden Gyatso, Tsering Shakya (1998). The Autobiography of a Tibetan Monk. Grove Press. p. 113. ISBN 9780802135742. http://books.google.com/?id=_qLgVktc-PAC&pg=PA113&dq=khampa+girl+chinese#v=onepage&q=khampa%20girl%20chinese&f=false. Retrieved 2010-07-30.
- Ain Shi (2003). A comparative approach to redefining Chinese-ness in the era of globalization. Edwin Mellen Press. p. 220. ISBN 9780773468467. http://books.google.com/?id=h9e2AAAAIAAJ&dq=tibetan+girls+pants+penis&q=li. Retrieved 2010-07-30.
- Ildikó Bellér-Hann (2008). Community matters in Xinjiang, 1880-1949: towards a historical anthropology of the Uyghur. BRILL. pp. 83–85. ISBN 9004166750. http://books.google.com/?id=cF4lMj8skvoC&pg=PA85&dq=uyghur+marry+han&q. Retrieved 2010-07-30.
- Henry Lansdell (2009). Chinese Central Asia Volume II - A Ride to Little Tibet Volume. READ BOOKS. p. 77. ISBN 1444621645. http://books.google.com/?id=mCS1940T5MkC&pg=PA77&dq=chinese+turki+wife&q=chinese%20turki%20wife. Retrieved 2010-07-30.
- Henry Lansdell (1894). Chinese Central Asia; a ride to Little Tibet, Volume 2. p. 77. http://books.google.com/?id=dWlCAAAAIAAJ&pg=PA77&dq=chinese+turki+wife&q=chinese%20turki%20wife. Retrieved 2010-07-30.
- James Hastings, John Alexander Selbie, Louis Herbert Gray (1916). Encyclopædia of religion and ethics, Volume 8. T. & T. Clark. p. 893. http://books.google.com/?id=eEwTAAAAYAAJ&pg=PA893&dq=chinese+turki+wife&q=chinese%20turki%20wife. Retrieved 2010-07-30.
- Martijn Theodoor Houtsma (1987). E.J. Brill's first encyclopaedia of Islam, 1913-1936, Volume 2. BRILL. p. 849. ISBN 9004082654. http://books.google.com/?id=p5U3AAAAIAAJ&pg=PA849&dq=chinese+turki+wife&q=chinese%20turki%20wife. Retrieved 2010-07-30.
- Sven Anders Hedin (1899). Through Asia, Volume 2. Harper and brothers. p. 954. http://books.google.com/?id=AtwMAAAAIAAJ&pg=PA954&dq=hedin+turki+wife&q. Retrieved 2010-07-30.
- The Pamirs Being a Narrative of a Year's Expedition on Horseback and on Foot through Kashmir, Western Tibet, Chinese Tartary and Russian Central Asia. Volume 1. Adegi Graphics LLC. p. 328. ISBN 1402184344. http://books.google.com/?id=8NKgFRMj7QAC&pg=PA328&lpg=PA328&dq=chinaman+chinese+soldiers+turkestan+temporary+wife+shanghai&q=chinaman%20chinese%20soldiers%20turkestan%20temporary%20wife%20shanghai. Retrieved 2010-07-30.
- Charles Adolphus Murray Dunmore (Earl of) (1893). The Pamirs: being a narrative of a year's expedition on horseback and on foot through Kashmir, western Tibet, Chinese Tartary, and Russian Central Asia, Volume 1. J. Murray. p. 328. ISBN 1402184344. http://books.google.com/?id=Qp82AAAAMAAJ&pg=PA328&lpg=PA328&dq=chinaman+chinese+soldiers+turkestan+temporary+wife+shanghai&q=chinaman%20chinese%20soldiers%20turkestan%20temporary%20wife%20shanghai. Retrieved 2010-07-30.
- Robyn R. Iredale, Naran Bilik, Fei Guo (2003). China's minorities on the move: selected case studies. M.E. Sharpe. p. 120. ISBN 076561023X. http://books.google.com/?id=Jl_Zw9QzvxEC&pg=PA120&dq=uyghur+marry+han&q=uyghur%20marry%20han. Retrieved 2010-07-30.
- Günther Schlee (2002). Imagined differences: hatred and the construction of identity, Volume 2001. Palgrave Macmillan. p. 76. ISBN 1403960313. http://books.google.com/?id=r1lgwbnlWnoC&pg=PA76&dq=uyghur+marry+han&q. Retrieved 2010-07-30.
- 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 185973880X.
- Genetic Evidence on the Origins of Indian Caste Populations -- Bamshad et al. 11 (6): 994. Genome Research.
- From Discovery of India by Jawaharlal Nehru, reproduced from "History : Modern India" (p108) by S.N. Sen, New Age Publishers, ISBN 81-224-1774-4
- Corbridge, Staurt; Harriss, John (2000). Reinventing India: Liberalization, Hindu Nationalism and Popular Democracy. Polity press. p. 8. ISBN 0745620760.
- Ayesha Jalal. (1995). Conjuring Pakistan: History as Official Imagining. International Journal of Middle East Studies. 27(1). pp. 73-89.
- Jim Shaffer - "Current archaeological data do not support the existence of an Indo-Aryan or European invasion into South Asia any time in the pre- or protohistoric periods. Instead, it is possible to document archaeologically a series of cultural changes reflecting indigenous cultural developments from prehistoric to historic periods"Jim Shaffer. The Indo-Aryan Invasions : Cultural Myth and Archaeological Reality.
- J.P. Mallory - "... the extraordinary difficulty of making a case for expansions from Andronovo to northern India, and that attempts to link the Indo-Aryans to such sites as the Beshkent and Vakhsh cultures only gets the Indo-Iranian to Central Asia, but not as far as the seats of the Medes, Persians or Indo-Aryans". As quoted in Bryant (see below)
- Edwin Bryant - "India is not the only Indo-European-speaking area that has not revealed any archaeological traces of immigration."there is at least a series of archaeological cultures that can be traced approaching the Indian subcontinent, even if discontinuous, which does not seem to be the case for any hypothetical east-to-west emigration"
- Trivedi, Bijal P (2001-05-14). "Genetic evidence suggests European migrants may have influenced the origins of India's caste system". Genome News Network (J. Craig Venter Institute). http://www.genomenewsnetwork.org/articles/05_01/Indo-European.shtml. Retrieved 2005-01-27.
- Scientists Connect Indian Castes and European Heritage. Scientific American. May 15, 2001.
- Basu, Analabha; Namita Mukherjee, Sangita Roy, Sanghamitra Sengupta, Sanat Banerjee, Madan Chakraborty, Badal Dey, Monami Roy, Bidyut Roy, Nitai P. Bhattacharyya, Susanta Roychoudhury and Partha P. Majumder (2003). "Ethnic India: A Genomic View, With Special Reference to Peopling and Structure". Genome Research 13 (10): 2277–2290. doi:10.1101/gr.1413403. PMC 403703. PMID 14525929. http://www.genome.org/cgi/reprint/13/10/2277. Retrieved 2007-09-09.
- Mountain, Joanna L.; J M Hebert, S Bhattacharyya, P A Underhill, C Ottolenghi, M Gadgil, and L L Cavalli-Sforza (April 1995). "Demographic history of India and mtDNA-sequence diversity". American Journal of Human Genetics 56 (4): 979–992. ISSN 0002-9297. PMC 1801212. PMID 7717409. http://www.pubmedcentral.nih.gov/picrender.fcgi?artid=1801212&blobtype=pdf. Retrieved 2007-09-09.
- Thanseem, Ismail; Kumarasamy Thangaraj, Gyaneshwer Chaubey, Vijay Kumar Singh, Lakkakula VKS Bhaskar, B Mohan Reddy, Alla G Reddy, and Lalji Singh (August 2006). "Genetic affinities among the lower castes and tribal groups of India: inference from Y chromosome and mitochondrial DNA" (PDF). BMC Genetics 7: 42. doi:10.1186/1471-2156-7-42. PMC 1569435. PMID 16893451. http://www.biomedcentral.com/content/pdf/1471-2156-7-42.pdf. Retrieved 2007-09-09.
- Brian Handwerk (2006-01-10). "India Acquired Language, Not Genes, From West, Study Says". National Geographic News. http://news.nationalgeographic.com/news/2006/01/0110_060110_india_genes.html. Retrieved 2006-12-08.
- Indians are one people descended from two tribes
- Leupp, Gary P. (2003). Interracial Intimacy in Japan. Continuum International Publishing Group. p. 52. ISBN 0826460747.
- Leupp, Gary P. (2003). Interracial Intimacy in Japan. Continuum International Publishing Group. p. 49. ISBN 0826460747.
- 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 . doi:10.1215/1089201x-2007-007.
- Fischer-Tiné, Harald (2003). "'White women degrading themselves to the lowest depths': European networks of prostitution and colonial anxieties in British India and Ceylon ca. 1880-1914". Indian Economic Social History Review 40: 163–90. doi:10.1177/001946460304000202.
- Tambe, Ashwini (2005). "The Elusive Ingénue: A Transnational Feminist Analysis of European Prostitution in Colonial Bombay". Gender & Society 19: 160–79. doi:10.1177/0891243204272781.
- Enloe, Cynthia H. (2000). Maneuvers: The International Politics of Militarizing Women's Lives. University of California Press. p. 58. ISBN 0520220714.
- Kent, Eliza F. (2004). Converting Women. Oxford University Press US. pp. 85–6. ISBN 0195165071.
- Kaul, Suvir (1996). "Review Essay: Colonial Figures and Postcolonial Reading". Diacritics 26 (1): 74–89 [83–9]. doi:10.1353/dia.1996.0005.
- Carter, Sarah (1997). Capturing Women: The Manipulation of Cultural Imagery in Canada's Prairie West. McGill-Queen's University Press. p. 17. ISBN 0773516565.
- Loomba, Ania (1998). Colonialism-postcolonialism. Routledge. pp. 79–80. ISBN 0415128099.
- Muslim Communities in Myanmar. ColorQ World. http://www.colorq.org/MeltingPot/article.aspx?d=Asia&x=BurmeseMuslims. Retrieved 2008-12-24.
- Over 200,000 Nepali girls being trafficked to Indian red light areas_English_Xinhua. News.xinhuanet.com (2009-02-15). Retrieved on 2010-08-14.
- Millions Suffer in Sex Slavery
- Fair skin and young looks: Nepalese victims of human trafficking languish in Indian brothels
- India - Facts on Trafficking and Prostitution. Uri.edu. Retrieved on 2010-08-14.
- Leupp, Gary P. (2003). Interracial Intimacy in Japan. Continuum International Publishing Group. p. 53. ISBN 0826460747.
- Leupp, Gary P. (2003). Interracial Intimacy in Japan. Continuum International Publishing Group. p. 48. ISBN 0826460747.
- Leupp, Gary P. (2003). Interracial Intimacy in Japan. Continuum International Publishing Group. p. 50. ISBN 0826460747.
- "The National Eugenic Law" The 107th law that Japanese Government promulgated in 1940 (国民優生法) 第一条 本法ハ悪質ナル遺伝性疾患ノ素質ヲ有スル者ノ増加ヲ防遏スルト共ニ健全ナル素質ヲ有スル者ノ増加ヲ図リ以テ国民素質ノ向上ヲ期スルコトヲ目的トス, Kimura, Jurisprudence in Genetics
- Jennifer Robertson, Blood Talks
- Robertson, Blood talks, p. 206
- Roberston, Blood Talks, p.205.
- Robertson, Blood talks, p.206
- Yuki Tanaka, Hidden Horrors, Japanese War Crimes in World War II, 1996, p. 94-98., Evidence documenting sex-slaves coercion revealed, "An estimated 200,000 to 300,000 women across Asia, predominantly Korean and Chinese, are believed to have been forced to work as sex slaves in Japanese military brothels", Template:Harvnb;
"Historians say thousands of women – as many as 200,000 by some accounts – mostly from Korea, China and Japan worked in the Japanese military brothels", Template:Harvnb;
- Herbert Bix, Hirohito and the making of modern Japan, 2001, p. 538, citing Kinkabara Samon and Takemae Eiji, Showashi : kokumin no naka no haran to gekido no hanseiki-zohoban, 1989, p.244.
- A Heterology of American GIs during World War II by Xavier Guillaume, Department of Political Science, University of Geneva July 2003, (H-NET review of Peter Schrijvers. The GI War against Japan: American Soldiers in Asia and the Pacific during World War II. New York: New York University Press, 2002)
- A Heterology of American GIs during World War II by Xavier Guillaume, Department of Political Science, University of Geneva July 2003, (H-NET review of Peter Schrijvers. "The GI War against Japan: American Soldiers in Asia and the Pacific during World War II". New York: New York University Press, 2002) The citation is cited to page 212 of "The GI War against Japan".
- Molasky, Michael S. (1999). The American Occupation of Japan and Okinawa: Literature and Memory. p. 16. ISBN 9780415191944. http://books.google.com/?id=RMDt86cokDUC&pg=PA16
- Molasky, Michael S.; Rabson, Steve (2000). Southern Exposure: Modern Japanese Literature from Okinawa. p. 22. ISBN 9780824823009. http://books.google.com/?id=6xMuWmEsAcMC&pg=PA21
- Sheehan, Susan D; Elizabeth, Laura; Selden, Hein Mark. Islands of Discontent: Okinawan Responses to Japanese and American Power. p. 18.
- Ijime: A Social Illness of Japan by Akiko Dogakinai
- "Press Conference by Mr Doudou Diène, Special Rapporteur of the Commission on Human Rights". http://www.unic.or.jp/new/pr05-057-E.htm. Retrieved 2007-01-05.
- "Japan racism 'deep and profound". BBC News (2005-07-11). Retrieved on 2007-01-05.
- Aso says Japan is nation of 'one race', The Japan Times, October 18, 2005
- "Muslim society in Korea is developing and growing". Pravda. 6 November 2002. http://english.pravda.ru/main/2002/11/06/39210_.html. Retrieved 2008-12-23.
- Grayson, James Huntley (2002). Korea: A Religious History. Routledge. p. 195. ISBN 070071605X.
- Baker, Don (Winter 2006). "Islam Struggles for a Toehold in Korea". Harvard Asia Quarterly. http://www.asiaquarterly.com/content/view/167/. Retrieved 2007-04-23.
- "덕수장씨". Rootsinfo.co.kr (Korean language). http://www.rootsinfo.co.kr/name/n06/n060213.html. Retrieved 2006-03-20.
- Hae-in, Shin (2006-08-03). "Korea Greets New Era of Multiculturalism". The Korea Herald. http://yaleglobal.yale.edu/display.article?id=7918. Retrieved 2008-07-15.[dead link]
- Lee, Hye-Kyung (February 2008). "International marriage and the state in South Korea: focusing on governmental policy". Citizenship Studies 12 (1): 107–23. doi:10.1080/13621020701794240.
- Hye-Kyung Lee. "International Marriage and the State in South Korea". Pai Chai University. http://www.cct.go.kr/data/acf2006/multi/multi_0303_Hye%20Kyung%20Lee.pdf. Retrieved 2008-12-22.[dead link]
- Korea's ethnic nationalism is a source of both pride and prejudice, according to Gi-Wook Shin
- Myth of Pure-Blood Nationalism Blocks Multi-Ethnic Society in The Korean Times[dead link]
- "'???'(Kosian) ?? ??! (Do not use Kosian)". Naver news (Korean language) February 23, 2006. http://news.naver.com/news/read.php?mode=LSS2D&office_id=079&article_id=0000076691§ion_id=102§ion_id2=257&menu_id=102. Retrieved 2006-03-04. See English-language reaction on The Marmot's Hole
- "Do not use the new word Kosian[dead link]", AMNESTY Internation South Korea Section, 2006, 07.
- "Ward's Win Brings 'Race' to the Fore". Korea Times February 9, 2006. http://times.hankooki.com/lpage/nation/200602/kt2006020917515310510.htm. Retrieved 2006-03-04.[dead link]
- "For mixed-race children in Korea, happiness is too far away". Yonhap News. http://english.yna.co.kr/Engnews/20060212/480100000020060212100027E2.html. Retrieved 2006-03-04.
- S. Koreans Reclaim Biracial Football Champion as One of Them, Los Angeles Times, February 13, 2006
- Daniels, Timothy P. (2005). Building Cultural Nationalism in Malaysia. Routledge. p. 189. ISBN 0415949718.
- 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 3447013575. OCLC 185556301.
- Lay, Pathi U Ko (1973). "Twentieth Anniversary Special Edition of Islam Damma Beikman". Myanmar Pyi and Islamic religion: 109–11.
- :: Overseas Compatriot Affairs Commission, R.O.C. ::. Ocac.gov.tw (2004-08-24). Retrieved on 2010-08-14.
- Historical Timeline Of The Royal Sultanate Of Sulu Including Related Events Of Neighboring Peoplesby Josiah C. Seasite.niu.edu (2000-08-30). Retrieved on 2010-08-14.
- Meldungen aus dem Reich: Auswahl aus den geheimen Lageberichten des Sicherheitsdienstes der SS 1939 - 1944 (11965; Reports from the Reich: Selection from the secret reviews of the situation of the SS 1939-1944; 1984 extended to 14 vols.), Heinz Boberach (ed. and compilator), Munich: Deutscher Taschenbuch Verlag (dtv), 21968, (dtv-dokumente; vol. 477) p. 208. ISBN B0000BSLXR
- The earlier deportations of Jews and Gentiles of Jewish descent from Austria and Pomerania (both to occupied Poland) as well as Baden and the Palatinate (both to occupied France) had remained a spontaneous episode.
- At the Wannsee Conference the participants decided to include persons classified as Jews, but married to persons classified as Aryans, however, only after a divorce. In October 1943 an act, facilitating compulsory divorce imposed by the state, was ready for appointment, however, Hitler never granted the competent referees an audience. Pressure by the NSDAP headquarters in early 1944 also failed. Cf. Uwe Dietrich Adam, Judenpolitik im Dritten Reich, Düsseldorf: 2003, pp. 222-234. ISBN 3-7700-4063-5
- Beate Meyer, Die Verfolgung und Ermordung der Hamburger Juden 1933-1945, Landeszentrale für politische Bildung (ed.), Hamburg: Landeszentrale für politische Bildung, 2006, p. 83. ISBN 3-929728-85-0
- In summer 1945 all in all 8,000 Berliners whom the Nazis had classified as Jews because of 3 or 4 grandparents survived. Their personal faith - like Jewish, Protestant, Catholic or irreligionist - is mostly not recorded, since only the Nazi files which use the Nazi racial definitions report on them. 4,700 out of the 8,000 survived due to their living in a mixed marriage. 1,400 survived hiding, out of 5,000 who tried. 1,900 had returned from Theresienstadt. Cf. Hans-Rainer Sandvoß, Widerstand in Wedding und Gesundbrunnen, Gedenkstätte Deutscher Widerstand (ed.), Berlin: Gedenkstätte Deutscher Widerstand, 2003, (Schriftenreihe über den Widerstand in Berlin von 1933 bis 1945; No. 14), p. 302. ISSN 0175-3592
- Cf. the Bundesgesetz über die Anerkennung freier Ehen (as of 23 June 1950, Federal law on recognition of free marriages).
- Germany's 'Brown Babies'. Spiegel Online. October 13, 2009.
- The Avars. The Cambridge history of early Inner Asia, Volume 1.
- Origins and Language. Source: U.S. Library of Congress.
- A Country Study: Hungary. Federal Research Division, Library of Congress. ISBN 0160292026. http://lcweb2.loc.gov/cgi-bin/query/r?frd/cstdy:@field(DOCID+hu0013). Retrieved 2009-03-06.
- Autonomies in Europe and Hungary. (PDF). By Józsa Hévizi.
- National and historical symbols of Hungary
- "Life after death: approaches to a cultural and social history of Europe during the 1940s and 1950s". Richard Bessel, Dirk Schumann (2003). Cambridge University Press. p.143. ISBN 0-521-00922-7
- 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). http://www.mgar.net/var/esclavos3.htm. Retrieved 2008-07-14.
- Salloum, Habeeb. "The impact of the Arabic language and culture on English and other European languages". The Honorary Consulate of Syria. http://www.syriatoday.ca/salloum-arab-lan.htm. Retrieved 2008-07-14.
- "Real Academia Española". Archived from the original on 2012-07-04. http://web.archive.org/web/20120704122701/http://www.rae.es/rae-index.html. Retrieved 2009-12-09.[dead link]
- Robert Lacey (1983), Aristocrats, p. 67, Little, Brown and Company
- Manuel de Larramendi, Corografía de la muy noble y muy leal provincia de Guipúzcoa, Bilbao, 1986, facsimile edition of that from Editorial Ekin, Buenos Aires, 1950. (Also published by Tellechea Idígoras, San Sebastián, 1969.) Quoted in La idea de España entre los vascos de la Edad Moderna, by Jon Arrieta Alberdi, Anales 1997-1998, Real Sociedad Económica Valenciana de Amigos del País
- Limpieza de sangre in the Spanish-language Auñamendi Encyclopedia
- "Mean North African admixture is 10.6%, with wide geographical variation, ranging from zero in Gascony to 21.7% in Northwest Castile. Mean Sephardic Jewish admixture is 19.8%, varying from zero in Minorca to 36.3% in South Portugal (the value in Asturias is unlikely to be reliable, because of small sample size), The Genetic Legacy of Religious Diversity and Intolerance: Paternal Lineages of Christians, Jews, and Muslims in the Iberian Peninsula, Adams et al. 2008
- "The study shows that religious conversions and the subsequent marriages between people of different lineage had a relevant impact on modern populations both in Spain, especially in the Balearic Islands, and in Portugal", The religious conversions of Jews and Muslims have had a profound impact on the population of the Iberian Peninsula, Elena Bosch, 2008
- 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. Archaeologies of Memory. Blackwell Publishers. p. 201. doi:10.1002/9780470774304.ch10. ISBN 9780470774304.
- Alex E. Felice, "Genetic origin of contemporary Maltese," The Sunday Times (of Malta), August 5, 2007, last visited August 5, 2007
- Shakespeare, William. Four Tragedies: Hamlet, Othello, King Lear, Macbeth. Bantam Books, 1988.
- 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 as reported by Marta Falconi, Associated Press Writer, "Experts Reconstruct Leonardo Fingerprint" December 12, 2001
- Falconi, Marta. Experts Reconstruct Leonardo Fingerprint. The Associated Press. http://www.washingtonpost.com/wp-dyn/content/article/2006/12/01/AR2006120100961_pf.html. Retrieved 2007-12-14
- Italian women win cash for wartime rapes
- "1952: Il caso delle "marocchinate" al Parlamento". http://www.cassino2000.com/cdsc/studi/archivio/n07/n07p09.html. Retrieved 2008-11-22.
- Donald Quataert (2000). The Ottoman Empire, 1700-1922. New York: Cambridge University Press. p. 2. ISBN 0521633281.
- "The sultanate of women". Channel 4. http://www.channel4.com/history/microsites/H/history/e-h/harem.html. Retrieved 2010-01-30.
- Moscow's Face Is Getting Darker. The Moscow Times. January 29, 2003.
- Russian call girls racket busted - Delhi - City - The Times of India. Timesofindia.indiatimes.com (2002-06-23). Retrieved on 2010-08-14.
- "Police bring home 3 sex slaves from China". Vladivostok News. December 15, 2000.
- "The Skin Trade". TIME. June 24, 2001
- "The Russian Mafia in Asia". Asia Pacific Media Services.
- "World: Sex Traffickers Prey On Eastern Europeans". Radio Free Europe/Radio Liberty.
- "Turkey's wealth leaves Natasha in bondage". Taipei Times. June 30, 2005.
- British Have Changed Little Since Ice Age, Gene Study Says. News.nationalgeographic.com. Retrieved on 2010-08-14.
- Asians in Britain: Their Social, Cultural and Political Lives
- "Inter-Ethnic Marriage: 2% of all Marriages are Inter-Ethnic". National Statistics. 2005-03-21. http://www.statistics.gov.uk/cci/nugget.asp?id=1090. Retrieved 2008-07-15.
- Bland, Lucy (April 2005). "White Women and Men of Colour: Miscegenation Fears in Britain after the Great War". Gender & History 17 (1): 29–61 [51–2]. doi:10.1111/j.0953-5233.2005.00371.x.
- Major new study reveals the rise of mixed-race Britain. Some ethnic groups 'will disappear', The Observer, January 18, 2009
- Islam and slavery: Sexual slavery, BBC
- "Horrible Traffic in Circassian Women—Infanticide in Turkey," New York Daily Times, August 6, 1856
- Soldier Khan
- When europeans were slaves: Research suggests white slavery was much more common than previously believed
- Davis, Robert. Christian Slaves, Muslim Masters: White Slavery in the Mediterranean, the Barbary Coast and Italy, 1500-1800. Based on "records for 27,233 voyages that set out to obtain slaves for the Americas". Stephen Behrendt, "Transatlantic Slave Trade", Africana: The Encyclopedia of the African and African American Experience (New York: Basic Civitas Books, 1999), ISBN 0-465-00071-1.
- Ulrich Marzolph, Richard van Leeuwen, Hassan Wassouf (2004). The Arabian Nights Encyclopedia. ABC-CLIO. pp. 289–90. ISBN 1576072045.
- Ulrich Marzolph, Richard van Leeuwen, Hassan Wassouf (2004). The Arabian Nights Encyclopedia. ABC-CLIO. pp. 172–4. ISBN 1576072045.
- Richards, Martin; Chiara Rengo, Fulvio Cruciani, Fiona Gratrix, James F. Wilson, Rosaria Scozzari, Vincent Macaulay, and Antonio Torroni (April 2003). "Extensive female-mediated gene flow from sub-Saharan Africa into near eastern Arab populations" (PDF). American Journal of Human Genetics 72 (4): 1058–1064. doi:10.1086/374384. PMC 1180338. PMID 12629598. http://www.journals.uchicago.edu/AJHG/journal/issues/v72n4/024771/024771.web.pdf. Retrieved 2007-06-06.[dead link]
- "Crusaders 'left genetic legacy'". BBC News. March 27, 2008.
- See generally Jay Winik (2007), The Great Upheaval.
- United Arab Emirates, US Department of State
- Protection Act of 2000: Trafficking in Persons Report 2007, US Department of State
- Country Narratives: Near East, US Department of State
- "'Protecting' Jewish girls from Arabs". 2009-09-18. http://www.jpost.com/servlet/Satellite?cid=1253198149221&pagename=JPost/JPArticle/ShowFull.
- Cook, Jonathan. "Israeli drive to prevent Jewish girls dating Arabs". The National. http://www.thenational.ae/apps/pbcs.dll/article?AID=/20090925/FOREIGN/709249932/0/rss.
- Reider, Dimi (2010-02-04). "Tel Aviv presents: Municipal program to prevent Arab boys from dating Jewish girls". Coteret. http://coteret.com/2010/02/24/tel-aviv-presents-municipal-program-to-prevent-arab-boys-from-dating-jewish-girls/.
- "Mixed marriage rates rise in Australia". The Guardian. April 6, 2009
- "The racial purity train left 200 years ago". The Dominion Post.
- "'Harawira comments hurt race relations'". NZ Herald News. August 4, 2010
- Sá, Lúcia. Rain Forest Literatures: Amazonian Texts and Latin American Culture. Minneapolis, Minnesota: U of Minnesota Press, 2004. ISBN 978-0-8166-4325-7
- Hispanic Origin and Race of Coupled Households: 2000 U.S. Census. Retrieved June 29, 2007.
- After 40 years, interracial marriage flourishing. Msnbc.com. April 15, 2007.
- "Table FG4. Married Couple Family Groups, by Presence of Own Children/1 In Specific Age Groups, and Age, Earnings, Education, and Race and Hispanic Origin/2 of Both Spouses: 2006". U. S. Census Bureau. http://www.census.gov/population/www/socdemo/hh-fam/cps2006.html.
- Williams, Kim M. (2008). Mark One Or More: Civil Rights in Multiracial America. University of Michigan Press. p. 32. ISBN 0472032801.
- Langhorne Folan, Karyn (2010). Don't Bring Home a White Boy: And Other Notions That Keep Black Women from Dating Out. Simon and Schuster. p. 11. ISBN 1439154759.
- "Marriage and the Educated Black Woman". Ebony. August 1973.
- Staples, Robert (2006). Exploring black sexuality. Rowman & Littlefield. p. 124. ISBN 0742546594.
- "New generation doesn't blink at interracial relationships". USATODAY.com. 2/8/2006.
- "Most Americans Approve of Interracial Dating". Gallup.com. October 7, 2005.
- "Interracial and Cross Cultural Dating of Generation Y". St. Cloud State University.
- "Interracial marriage still rising, but not as fast". The Washington Post. May 26, 2010.
- "Marrying Out". Jeffrey S. Passel, Wendy Wang and Paul Taylor, Pew Research Center. June 4, 2010.
- Bratter, Jenifer L.. ""But Will It Last?": Marital Instability among Interracial and Same-Race Couples". Blackwell Publishing. http://eric.ed.gov/ERICWebPortal/custom/portlets/recordDetails/detailmini.jsp?_nfpb=true&_&ERICExtSearch_SearchValue_0=EJ789855&ERICExtSearch_SearchType_0=no&accno=EJ789855. Retrieved 2009-03-13.
- Chasteen, John Charles; Wood (2003) (Digitized online by Google books). Problems in modern Latin American history, sources and interpretations. Sr Books. pp. 4–10. ISBN 0842050604. http://books.google.com/?id=FxRdCirZ-voC&lpg=PA4. Retrieved 2010-02-24.
- Sweet, Frank W. (2005-07-31). Legal History of the Color Line: The Notion of Invisible Blackness. Backintyme Publishing. p. 542. ISBN 0939479230. http://backintyme.com/ad230.php. Retrieved 2008-07-13.
- Sweet, Frank W. (2004-06-08). "Afro-European Genetic Admixture in the United States". Essays on the Color Line and the One-Drop Rule. Backintyme Essays. http://backintyme.com/essays/?p=5. Retrieved 2008-07-13.
- Stuckert, Robert P. (May 1908). "African Ancestry of the White American Population" (PDF). The Ohio Journal of Science 58 (3): 155. https://kb.osu.edu/dspace/bitstream/1811/4532/1/V58N03_155.pdf. Retrieved 2008-07-13.
- "Interracial Dating & Marriage". asian-nation.org. http://www.asian-nation.org/interracial.shtml. Retrieved 2007-08-30.
- "Multiracial / Hapa Asian Americans". asian-nation.org. http://www.asian-nation.org/multiracial.shtml. Retrieved 2007-08-30.
- CIA Factbook
- Fejerman, L.; Carnese F. R., Goicoechea A. S., Avena S. A., Dejean C. B., Ward R. H. (September 2005). "African ancestry of the population of Buenos Aires". American Journal of Physical Anthropology 128 (1): 164–70. doi:10.1002/ajpa.20083. PMID 15714513.
- Aidi, Hisham (2002-04-02). "Blacks in Argentina: Disappearing Acts". History Notes. The Global African Community. http://www.cwo.com/~lucumi/argentina.html. Retrieved 2008-07-13.
- Skidmore, Thomas E. (April 1992). "Fact and Myth: Discovering a Racial Problem in Brazil" (PDF). Working Paper 173. http://www.nd.edu/~kellogg/publications/workingpapers/WPS/173.pdf.
- Brasil perde brancos e pretos e ganha 3,2 milhões de pardos
- Martínez Marignac, Verónica L.; Bianchi Néstor O., Bertoni Bernardo, Parra Esteban J. (August 2004). "Characterization of Admixture in an Urban Sample from Buenos Aires, Argentina, Using Uniparentally and Biparentally Inherited Genetic Markers". Human Biology (Wayne State University Press) 76 (4): 543–57. doi:10.1353/hub.2004.0058. http://muse.jhu.edu/login?uri=/journals/human_biology/v076/76.4marignac.html. Retrieved 2008-07-13.
- Gonçalves, V. F.; Prosdocimi F., Santos L. S., Ortega J. M., Pena S. D. J. (2007-05-09). "Sex-biased gene flow in African Americans but not in American Caucasians". Genetics and Molecular Research 6 (2): 256–61. ISSN 16765680. PMID 17573655. http://www.funpecrp.com.br/gmr/year2007/vol2-6/gmr0330_full_text.htm. Retrieved 2008-07-13.
- Alves-Silva, Juliana; da Silva Santos, Magda; Guimarães, Pedro E. M.; Ferreira, Alessandro C. S.; Bandelt, Hans-Jürgen; Pena, Sérgio D. J.; Ferreira Prad, Vania (August 2000). "The Ancestry of Brazilian mtDNA Lineages". The American Journal of Human Genetics 67 (2): 444–61. doi:10.1086/303004. PMC 1287189.
- Salzano, Francisco M.; Cátira Bortolini, Maria (2002). The Evolution and Genetics of Latin American Populations. Cambridge Studies in Biological and Evolutionary Anthropology. 28. Cambridge: Cambridge University Press. p. 512. ISBN 0521652758.
- Ferbel, Dr. P. J. "Not Everyone Who Speaks Spanish is from Spain: Taíno Survival in the 21st Century Dominican Republic." Kacikie: Journal of Caribbean Amerindian History and Anthropology. . Retrieved 24 Sept 2009.
- Martínez Cruzado, Juan C. (2002). The Use of Mitochondrial DNA to Discover Pre-Columbian Migrations to the Caribbean:Results for Puerto Rico and Expectations for the Dominican Republic. Kacike: The Journal of Caribbean Amerindian History and Anthropology. Lynne Guitar, Ed. (Date of access: 25 September 2006)
- Stanford Publications
- Kalaydjieva, L.; Morar, B.; Chaix, R. and Tang, H. (2005). "A Newly Discovered Founder Population: The Roma/Gypsies". BioEssays 27 (10): 1084–1094. doi:10.1002/bies.20287. PMID 16163730.
- Malyarchuk, B.A.; Grzybowski, T.; Derenko, M.V.; Czarny, J. and Miscicka-Slivvka, D. (2006) (2006). "Mitochondrial DNA Diversity in the Polish Roma". Annals of Human Genetics 70 (Pt 2): 195–206. doi:10.1111/j.1529-8817.2005.00222.x. PMID 16626330.
- "Mutation history of the Roma-Gypsies". http://lib.bioinfo.pl/pmid:15322984. Retrieved 2008-06-16.
- Kalaydjieva, Luba; Gresham, D; Calafell, F (2001). "Genetic studies of the Roma (Gypsies): A review". BMC Medical Genetics 2: 5. doi:10.1186/1471-2350-2-5. PMC 31389. PMID 11299048. http://www.biomedcentral.com/1471-2350/2/5. Retrieved 2008-06-16.
- Figure 4. Biomedcentral.com. Retrieved on 2010-08-14.
- 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. doi:10.1086/324681. PMC 1235543. PMID 11704928. http://www.pubmedcentral.nih.gov/articlerender.fcgi?artid=1235543. Retrieved 2008-06-16.
- Cite error: Invalid
<ref>tag; no text was provided for refs named
- Cavanaugh-O'Keefe, John. (2000-10-23). The Roots of Racism and Abortion: An Exploration of Eugenics. Xlibris Corporation. p. 268. ISBN 0738830895. http://www.eugenics-watch.com/roots/index.html. See esp. "Chapter Seven: Laws Against Mixing Races"
- Croly, David Goodman (1864). Miscegenation, The Theory of the Blending of the Races, Applied to the American White Man and Negro. New York: H. Dexter, Hamilton & Co. ISBN 0738830895.
- Deschamps, Bénédicte, Le racisme anti-italien aux États-Unis (1880–1940), in Exclure au nom de la race (États-Unis, Irlande, Grande-Bretagne), Michel Prum (Éd.). Paris: Syllepse, 2000. 59-81.
- Hodes, Martha, ed. "Miscegenation" (1998). Reader's Companion to U.S. Women's History. New York, Boston: Houghton Mifflin Company. ISBN 0-395-67173-6.
- Jacobson, Matthew Frye, Whiteness of a different color. European Immigrants and the Alchemy of Race, Harvard University Press, 1998.
- Kaplan, Sidney (July 1949). "The Miscegenation Issue in the Election of 1864". The Journal of Negro History (Association for the Study of African American Life and History) 34 (3): 274–434. doi:10.2307/2715904. http://jstor.org/stable/2715904. Retrieved 2008-07-14.
- Lemire, Elise (July 2002). "Miscegenation": Making Race in America. Philadelphia: University of Pennsylvania Press. ISBN 0-812-23664-5.
- Novkov, Julie, Racial union: law, intimacy, and the White state in Alabama, 1865-1954, University of Michigan Press, 2008, pp. 125–128.
- Novkov, Julie (Summer 2002). "Racial Constructions: The Legal Regulation of Miscegenation in Alabama, 1890-1934". Law and History Review 20 (2): 225–277. doi:10.2307/744035. JSTOR 744035. http://academic.udayton.edu/race/04needs/sex04.htm. Retrieved 2007-06-28.
- Pascoe, Peggy (2004-04-19). "Why the Ugly Rhetoric Against Gay Marriage Is Familiar to this Historian of Miscegenation". George Mason University's History News Network. http://hnn.us/articles/4708.html. Retrieved 2008-07-14.
- Rosenthal, Debra J. (2004). Race Mixture in Nineteenth-Century U.S and Spanish-American Fiction. University of North Carolina Press. ISBN 0-807-85564-2. http://books.google.com/?id=i_8kSPDFVGEC&dq=Race+Mixture+in+Nineteenth-Century+U.S+and+Spanish-American+Fiction&printsec=frontcover.
- ed. by Werner Sollors (2000-10-19). Interracialism: Black-White Intermarriage in American History, Literature, and Law (Sollors, Werner ed.). Oxford: Oxford University Press. ISBN 0195128567. http://findarticles.com/p/articles/mi_hb6524/is_200110/ai_n25878127. Retrieved 2008-07-14.
- Tehranian, John, Whitewashed: America's invisible Middle Eastern minority, New York University Press, 2009. ISBN 978-0-8147-8306-1
- Ubeysekara, Ruwan Nisantha, Questioning the Revival: White Ethnicities in the Racial Pentagon, PhD Thesis, University of Bath, 2008.
- Explore Famous Interracial Couples and Other Race Relations Issues on the About.com Website.
- Perez v. Sharp
- Historical Background on Miscegenation