Interracial marriage

Othello, the Moor and Desdemona, his Venetian wife, from William Shakespeare's Othello.

Interracial marriage is a form of exogamy that involves a marriage between spouses who belong to different races. While it currently encompasses all types of marriages, including same-sex and childless unions, it was historically a taboo in the United States. It was formally legalized in the US in 1967.

Meaning and usage

In English, an "interracial marriage" refers to the institution of marriage, including childless and same-sex marriages. Formerly, the term was used more widely as a euphemism for interracial sexual unions that produced mixed-race offspring out of wedlock, since both miscegenation and illegitimacy were historically taboo in Western culture, particularly in the context of Victorian morality.

Case in point, the emergence of large populations of Afro-Arabs in the Arab World and mulattoes in the New World historically came about in the context of the Arab and Transatlantic slave trades, respectively, which resulted in large-scale forced impregnation of black women. These women were sex slaves (rather than wives) of non-black men (cf. the older US euphemism children of the plantation).

Legality of interracial marriage

Further information: Marriage laws and Anti-miscegenation laws

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

Americas

United States

Main article: Interracial marriage in the United States

U.S States, by the date of repeal of anti-miscegenation laws:

No laws passed

Repealed before 1887

Repealed between 1948 and 1967

Overturned on 12 June 1967

Interracial marriage in the United States has been fully legal in all U.S. states since the 1967 Supreme Court decision that deemed anti-miscegenation laws unconstitutional, with many states choosing to legalize interracial marriage at much earlier dates. Anti-miscegenation laws have played a large role in defining racial identity and enforcing the racial hierarchy. The United States has many ethnic and racial groups, and interracial marriage is fairly common among most of them. Interracial marriages increased from 2% of married couples in 1970 to 7% in 2005^[1]^[2] and 8.4% in 2010.^[3]

In 2013, a record-high 12% of newlyweds married someone of a different race, according to a Pew Research Center analysis of census data. (This share does not take into account the “interethnic” marriages between Hispanics and non-Hispanics).^[4] And, most Americans say they approve of racial or ethnic intermarriage – not just in the abstract, but in their own families. More than six-in-ten say it would be fine with them if a family member told them they were going to marry someone from any of three major race/ethnic groups other than their own and over 70% approve of interacial marriage in general.^[5]

Some racial groups are more likely to intermarry than others. Of the 3.6 million adults who got married in 2013, 58% of Native Americans, 28% of Asians, 19% of blacks and 7% of whites have a spouse whose race was different from their own. The overall numbers mask significant gender gaps within some racial groups. Among blacks, men are much more likely than women to marry someone of a different race. Fully a quarter of black men who got married in 2013 married someone who was not black. Only 12% of black women married outside of their race. For Asians, the gender pattern goes in the opposite direction: Asian women are much more likely than Asian men to marry someone of a different race. Among newlyweds in 2013, 37% of Asian women married someone who was not Asian, while 16% of Asian men married outside of their race. Native Americans have the highest interracial marriage rate among all single-race groups. Women are slightly more likely to “marry out” than men in this group: 61% of Native American female newlyweds married outside their race, compared with 54% of Native American male newlyweds.^[4]

Although the anti-miscegenation laws have been revoked, the social stigma related to Black interracial marriages still exists in today's society. Research by Tucker and Mitchell-Kerman from 1990 has shown that Blacks intermarry far less than any other non-White group^[6] and in 2010, only 17.1% of Blacks married interracially, a rate far lower than the rates for Hispanics and Asians.^[3] Black interracial marriages in particular engender problems associated with racist attitudes and perceived relational inappropriateness.^[7] There is also a sharp gender imbalance to Black interracial marriages: In 2008, 22% of all black male newlyweds married interracially while only 9% of black female newlyweds married outside their race, making them the least likely of any race or gender to marry outside their race and the least likely to get married at all.^[8]

From the mid 19th to 20th centuries, many black people and ethnic Mexicans intermarried with each other in the Lower Rio Grande Valley in South Texas (mostly in Cameron County and Hidalga County). In Cameron County, 38% of black people were interracially married (7/18 families) while in Hidalgo County the number was 72% (18/25 families). These two counties had the highest rates of interracial marriages involving at least one black spouse in the United States. The vast majority of these marriages involved black men marrying ethnic Mexican women or first generation Tejanas (Texas-born women of Mexican descent). Since ethnic Mexicans were considered white by Texas officials and the U.S. government, such marriages were a violation of the state's anti-miscegenation laws. Yet, there is no evidence that anyone in South Texas was prosecuted for violating this law. The rates of this unusual interracial marriage dynamic can be traced back to when black men moved into the Lower Rio Grande Valley after the Civil War ended. They married into ethnic Mexican families and joined other black people who found sanctuary on the U.S./Mexico border.^[9]

Hawaii

The majority of the Hawaiian Chinese were Cantonese migrants from Guangdong with minority from Hakka. If all people with Chinese ancestry in Hawaii (including the Chinese-Hawaiians) are included, they form about 1/3 of Hawaii's entire population. Many thousands of them married women of Hawaiian, Hawaiian/European and European origin. A large percentage of the Chinese men married Hawaiian and Hawaiian/European women, while a minority married white women in Hawaii who were of Portuguese descent. The 12592 Asiatic-Hawaiians enumerated in 1930 were the result of Chinese men intermarrying with Hawaiian and part Hawaiian/European. Most Asiatic-Hawaiians men also married Hawaiians and European women (and vice versa). On the census, some Chinese with little native blood would be classified as Chinese – not as Asiatic-Hawaiians – due to dilution of native blood. Intermarriage started to decline in the 1920s.^[10] Portuguese and other caucasian women married Chinese men.^[11]^[12] The unions between Chinese men and Portuguese women resulted in children of mixed Chinese Portuguese parentage, called Chinese-Portuguese. For two years to June 30, 1933, 38 of these children who were born were classified as pure Chinese because their fathers were Chinese.^[13] A large amount of mingling took place between Chinese and Portuguese, Chinese men married Portuguese, Spanish, Hawaiian, Caucasian-Hawaiian, etc.^[14]^[15]^[16]^[17] Only one Chinese man was recorded marrying an American woman.^[18]^[19] Chinese men in Hawaii also married Puerto Rican, Portuguese, Japanese, Greek, and half-white women.^[20]^[21]

Canada

In Canada, 2011, 4.6% of all civil unions are interracial ones, an 18% increase from 2006 (3.9%), and a 77% increase from 1991 (2.6%).^[22] Vancouver, BC reported the highest rate of interracial unions, at 9.6%, and Toronto, ON in second place at 8.2%. Major census metropolitan areas had higher frequencies of mixed unions (6.0%) compared to areas that were not classified as such (1.0%). Younger people were more likely to be in a mixed union; the highest proportion of couples in mixed unions was among persons aged 25 to 34 (7.7%), 35 to 44 (6.8%), 15 to 24 (6.1%), 45 to 54 (4.1%), and 55 and over (2.7%).^[22]

The 2006 study had an interesting find, that people born in Canada were more likely to marry someone of another race as opposed to those who immigrated there;^[23] only 12% of first generation immigrant visible minorities were in a mixed union, this figure is higher for second generation immigrants (51%) and three or more generation immigrants (69%). There are a few examples of this:

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

One theory for this may include that those who immigrate as adults, may have already found a partner before immigrating to Canada.^[23]

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

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

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

The 2006 study also stated that same-sex couples are about 2.5 times more likely to be in an interracial marriage as opposed to opposite-sex couples, 9.8% of same-sex marriages are interracial.^[23] There were some theories as to why; same-sex marriage in Canada become legal in 2005, whereas opposite sex marriage was always legal, and it also mentions that same-sex couples are more likely to be in common-law marriages, and common-law marriages had a higher frequency of mixed unions.

One study done by Reg Bibby found that 92% of Canadians are accepting of interracial marriages.^[24]

Latin America

In Latin America, much of the population are descended from Amerindians, Europeans and Africans. They formed the Mestizo and Mulatto populations that populate the countries in Latin America. Intermarriage and inter-relations occurred on a larger scale than most places in the world. In some countries, Asian immigrants have also intermarried among the groups. About 300,000 Cantonese coolies and migrants (almost all males) were shipped 1849 to 1874 Latin America, many of them intermarried and cohabited with the Black, Mestizo, and European population of Cuba, Peru, Guyana, Trinidad. Around 20,000 Mostly Cantonese and some Hakka coolies migrated to Jamaica, Guyana, Trinidad. Many of them also intermarried with Black women and East Indian women. Unlike in Trinidad Tobago and Guyana who were predominantly Cantonese men who intermarried with Black women. In Jamaica, the Chinese who married Black women were almost all Hakka. According to the 1946 Census from Jamaica and Trinidad alone, 12,394 Chinese were located between Jamaica and Trinidad. 5,515 of those who lived in Jamaica were Chinese Jamaican and another 3,673 were Chinese-Trinidadians living in Trinidad.^[25] In Jamaica and other Caribbean nations as well many Chinese males over past generations took up African wives, gradually assimilating or absorbing many Chinese descendants into the African Caribbean community or the overall mixed-race community.^[26] In Guyana, the Chinese were mostly Cantonese men and who intermarried with the local women. Because almost all of the Chinese indentured immigrants were men, they tended to intermarry with both East Indians and Africans, and thus the Chinese of Guyana did not remain as physically distinct as other groups.^[27]

Guyana

In Guyana, the prospect of sexual relations with Indian women was at first unappealing to the mostly male Chinese migrants like in Mauritius although there was a lack of Chinese women, but eventually their attitude changed and Indian women and Chinese men established sexual relationships with each other.^[28] Chinese men had to marry women of other ethnicities due to the lack of Chinese women migrating to British Guiana.^[29] Creole sexual relationships and marriages with Chinese and Indians was rare,^[30] however, more common was Indian women and Chinese men establishing sexual relations with each other and some Chinese men took their Indian wives back with them to China.^[31] Marriages between Indian women and Chinese men in 1892 numbered six as reported by Immigration Agent Gladwin.^[32] In Guyana, while marriages between Indian women and black African men is socially shameful to Indians, Chinese-Indian marriages are considered acceptable as reported by Joseph Nevadomsky in 1983.^[33] "Chiney-dougla" is the Indian Guyanese term for mixed Chinese-Indian children.^[34] Some Indian women in Guiana had multiple partners due to the greater number of men than woman, an account of the era told by women in British Guiana is of a single Chinese man who was allowed to temporarily borrow a Hindu Indian woman by her Indian husband who was his friend, so the Chinese man could sire a child with her, after a son was born to her the Chinese man kept the boy while she was returned to her Indian husband, the boy was named William Adrian Lee.^[35]^[36] An Indian woman named Mary See married a Chinese man surnamed Wu in Goedverwagting and founded their own family after he learned how to process sugar cane.^[37] In British Guiana the Chinese did not maintain their distinctive physical features due to the high rate of Chinese men marrying people other ethnicities like Indian women.^[38]^[39]^[40] The severe imbalance with Indian men outnumbering Indian women led some women to take advantage of the situation to squeeze favors from men and leave their partners for other men,^[41] one infamous example was a pretty, light skinned, Christian Indian woman named Mary Ilandun with ancestral origins from Madras, born in 1846, who had sex with Indian, black, and Chinese men as she married them in succession and ran off with their money to her next paramour, doing this from 1868 to 1884.^[42] Indian men used force to bring Indian women back in line from this kind of behavior.^[43] The most severe lack of women in all the peoples of British Guiana was with the Chinese and this led Europeans to believe that Chinese did not engage in wife murders while wife murders was something innate to Indian men, and unlike Indian coolie women, Chinese women were viewed as chaste.^[44] Chinese women were not indentured and since they did not need to work, they avoided prospective men seeking relationships, while the character of Indian women was disparaged as immoral and their alleged sexual looseness was blamed for their deaths in the "wife murders" by Indian men.^[45] The sex ratio of Indian men to Indian women was 100:63 while the sex ratio of Chinese men to Chinese women was 100:43 in British Guiana in 1891.^[46]

One account of an Indian woman in Fiji at an auction reported that she said "Tell the fat one that it's where he can't get his bands on it... between my legs." after a man said to "Ask the little slut where her bank is" when she managed to outdo his bid, according to an Australian overseer,^[47] and other people criticized Indian women as well, "The great majority of women imported from Calcutta are very loose in their habits. They were bad in Calcutta and so they will … remain in Demerara." as reported by a Guiana-based missionary, ""The Hindu woman in this country, is like a rudderless vessel with its masts broken being whirled down the rapids of a great river without any controlling hand. She passes from one man to another and has lost even the sense of shame in doing so." said by Reverend C.F. Andrews.^[48]

In East Coast Berbice in an Adelphi estate a Madrasi woman was cohabiting with a Chinese man in 1871.^[49]

Over time, although there were more Creole marriages with Chinese, there was a growth of Indian marriages with Chinese and it was reported that "It is not an uncommon thing to find a cooly woman living with a Chinaman as his wife, and in one or two instances the woman has accompanied her reputed husband to China." by Dr. Comins in 1891, with six Indian women marrying Chinese men in 1892 as reported by The Immigration Report for 1892.^[50]^[51]

Trinidad

In Trinidad some Chinese men had sexual relations with dark skinned Indian coolie women of Madrasee origin, siring children with them, and it was reported that "A few children are to be met with born of Madras and Creole parents and some also of Madras and Chinese parents – the Madrasee being the mother", by the missionary John Morton in 1876, Morton noted that it seemed strange since there were more Indian coolie men than Indian coolie women that Indian coolie women would marry Chinese men, but claimed it was most likely because the Chinese could provide amenities to the women since the Chinese owned shops and they were enticed by these.^[52]^[53]^[54]^[55]^[56] Indian women were married by indentured Chinese men in Trinidad.^[57] Few Chinese women migrated to Trinidad while the majority of Chinese migrants were men.^[58] The migration of Chinese to Trinidad resulted in intermarriage between them and others.^[59] Chinese in Trinidad became relatively open to having martial relations with other races and Indian women began having families with Chinese in the 1890s.^[60]

The situation in Trinidad and British Guiana with Indian women being fewer than Indian men led to Indian women using the situation to their advantage by leaving their partners for other men, leading to a high incidence of "wife murders" by Indian men on their wives, and Indian women and culture were branded as "immoral" by European observers, an Indian man named Mohammad Orfy petitioned as a representative of "destitute Indian men of Trinidad", to the colonial authorities, complaining of Indian women's behavior and claiming that it was "a perforating plague.....the high percentage of immoral lives led by the female section of our community......to satisfy the greed and lust of the male section of quite a different race to theirs........[Indian women] are enticed, seduced and frightened into becoming concubines, and paramours....... [Indian women] have absolutely no knowledge whatsoever of the value of being in virginhood......most shameless and a perfect menace to the Indian gentry." with him naming specific peoples, claiming that Indian women were having sex with Chinese men, Americans, Africans, and Europeans,^[61]^[62]^[63]^[64]^[65] saying "Africans, Americans and Chinese in goodly numbers are enticing the females of India, who are more or less subtle to lustful traps augured through some fear of punishment being meted out if not readily submissive as requested."^[66]^[67]^[68]

The situation on Trinidad enabled unprecedented autonomy in the sexual activities of Indian women and freedom.^[69] The 1916 "Peition of Indentured Labourers in Trinidad" complained that: "Is it permissible for a male member of the Christian faith to keep a Hindoo or Muslim female as his paramour or concubine? Is this not an act of sacrilege and a disgraceful scandal according to the Christian faith to entice and encourage Indian females to lead immoral lives?"^[70]

Indian men used violence against Indian women in response to Indian women engaging in sexual relations with multiple men due to the shortage of them in Trinidad.^[71]

On plantations white European managers took advantage of and use indentured Indian woman for sex,^[72] in addition, English, Portuguese, and Chinese men were also in sexual relationships with Indian women as noted by Attorney General W.F. Haynes Smith, while Creole women were abhorred or ignored by Indian men.^[73]^[74] Approval of interracial marriage has slowly increased in Trinidad and Tobago and one Chinese man reported that his Indian wife did not encounter any rejection from his parents when asked in a survey.^[75] In Trinidad Europeans and Chinese are seen as acceptable marriage partners by Indians while marrying black men would lead to rejection of their daughters by Indian families.^[76]

In British Guiana and Trinidad, white overseers and managers would take advantage of Indian coolie women and use them in sexual relationships, the Indian women were then blamed for these incidents and viewed as allegedly "loose" and promiscuous by colonial officials, and Indian women were subjected to a high rate of "wife murders" by Indian men, the Indian women were also blamed for this due to their "inconstancy" due to alleged low "sexual morality".^[77]

In one incident in Trinidad, seven Indian women were impregnated at the same time by an estate manager in 1854.^[78]^[79]

The managers sexual relations with Indian women caused riots, at the most significant one, at the hands of the police, 59 Indians were wounded and 5 Indians were killed, in Non Pareil in 1896, due to an Indian woman cohabiting with Gerad Van Nooten, the acting manager.^[80]^[81]^[82]^[83]

The low ratio of Indian women compared to Indian men, along with the factor of Portuguese, white overseers and mangers, and Chinese men having sexual relations with Indian women, aggravated the problem of rivalry for Indian women between Indian men, and drove up the value of Indian women.^[84]

The incidents of overseers and managers taking sexual advantage of the women laborers led to Indian laborers causing stoppages and protests.^[85] In British Guiana the overseers and managers sexual abuse of Indian women caused Indian workers to embark on a "struggle" from 1869–1872.^[86] Conflicts due to women led to attacks against drivers and overseers.^[87] The resentment of the workers was aggravated by the use of women on estates for sexual relations.^[88]

The deficit in Indian women compared to men was caused by the recruitment quota ratio of 100 men to 40 women, most of the women were young and single,^[89] and the shortage of Indian women for Indian men was aggravated when Indian women were taken by Africans and European overseers, leading to high amounts of wife murders against Indian women by Indian men and a decrease in morals.^[90] The appropriation of Indian women by Europeans and Africans added up to the resentment which contributed to violence against Indian women by Indian men.^[91] Indian women on plantations took part in the struggle against Africans and European authorities who were sexually using them.^[92]^[93]

Indian nationalists ashamed of the sexual reputation of Indian coolie women often attacked the coolie trade for that reason instead of other reasons such as bad working conditions.^[94] Overseers and planters on the plantations and sailors and doctors on board the ships transporting Indian coolie women would try to obtain sex from Indian women.^[95]

The Indian women had a sexual bargaining chip since they could frequently change lovers due to the fact that there were less Indian women than men, The Daily Chronicle described Indian coolie women as "pretty and youthful", laborers had to be moved around plantations by managers to prevent men from killing their adulterous wives, and the aura surrounding the sexuality and perils of Indian coolie women was enhanced by the widespread worship of the goddess Kali by them.^[96]^[97]

Riots and murders were blamed on the sexual liaisons between white overseers, managers and Indian coolie women in addition to their constant changing of sexual partners and the sexuality of coolie women were viewed shamefully as a deviation of the expected behavior of Indian women.^[98]

The Guyanese-Indian journalist Gaiutra Bahadur wrote about the experiences of Indian coolie women.^[99]^[100] Sex was utilized as a potent instrument by Indian coolie women such as when they obtained favors from overseers by having sex with them,^[101] and the women could either have been "imperiled" or "empowered" when forming sexual relations with overseers.^[102]

The Indian coolie women both had sexual advantages due to being less in number and suffered from sexual exploitation, in total, around 250,000 Indian women migrated as coolies.^[103]

Gaiutra Bahadur said in an interview that some Guyanese from her community were angered by her book and writing on the sexual experiences of the Indian coolie woman, with one saying “Who is that woman who’s been writing that all of our grandmothers and great-grandmothers were prostitutes?”, and another saying “One must be careful.” to her, viewing her book as an attack on the honor and morals of Indian women, Bahadur maintained that she was trying to bring back the "dignity" of the women and that Indian women's honor was attacked in the same way by colonial officials who blamed the women themselves for their sexual liaisons rather than flaws in the plantation and indenture systems.^[104]

A stereotype of an uncontrollable sexual libido was attributed to Indian women in the Caribbean and they were described as having "white liver" because of this.^[94]^[105]^[106]

Sexual abuse, horrible living standards, and tough work were all things Indian coolie women had to contend with.^[107]^[108]

In seeking potential mates the Indian coolie women has some amount of free choice due to their scarce numbers, some of them were able to end their indenture when married by white overseers.^[109]

There were cases of sexual abuse of Indian women on the ships and one man prostituted his 8-year-old daughter,^[110] and in another case a British surgeon married a young widow,^[111] the women obtained an advantage in sexual relations from being less numerous than men but this led to a large amount of killings called "wife murders" of the women by men they rejected.^[112]

Postcards were made of Indian coolie women and girls bedecked in jewelry made of gold and silver such as bangles and nose rings which seemed to be aiming to show them as wealthy and pretty.^[113]^[114]^[115]^[116]

Indian coolie women wore their wealth in the form of jewellery,^[117]^[118]^[119]^[120] like bangles and nose rings.^[121]^[122]^[123]^[124]^[125]^[126]

In Port of Spain in Trinidad, Chinese coolies were described as going about almost naked while Indian coolie women wore "scanty drapery" and had "arms and ankles covered with bangles".^[127]

One Indian woman on the way to Guiana had to be given jewelry like bangles made of silver and nose rings made of gold to by her husband in order to make her not leave him.^[128]

Peru

Cuba

Mexico

Costa Rica

Jamaica

Africa and Middle East

Nigeria

Historically speaking, interracial relationships in Nigerian culture are less common, particularly among the heavily traditional Igbo people where the general belief is that people should marry within the tribe. In modern times, it is slowly becoming more acceptable, but there are still many who adhere to the ways of old.

Middle East and North Africa

Interracial marriage between Arab men and their non-Arab harem slave girls was common in the Arab world during the Arab slave trade, which lasted throughout the Middle Ages and early modern period.^[158] Most of these slaves came from places such as Sub-Saharan Africa (mainly Zanj) the North Caucasus,^[159] Central Asia (mainly Tartars), and Western, Southern and Southeastern Europe (mainly Slavs from Serbia – Saqaliba, Spain, France, Italy).^[160]^[161]^[162] The Barbary pirates from North Africa captured and enslaved 1.25 million white slaves from Western Europe and North America between the 16th and 19th centuries.^[163]^[164] Outside the Arab world, it was also common for Arab conquerors, traders and explorers to intermarry with local females in the lands they conquered or traded with, in various different parts of Africa, Asia (see Asia section) and Europe (see Europe section).

From AD 839, Viking Varangian mercenaries who were in the service of the Byzantine Empire, notably Harald Sigurdsson, campaigned in North Africa, Jerusalem and other places in the Middle East during the Byzantine-Arab Wars. They interbred with the local population as spoils of warfare or through eventual settling with many Scandinavian Viking men taking Arab or Anatolian women as wives. There is archaeological evidence the Vikings had established contact with the city of Baghdad, at the time the center of the Islamic Empire, and connected with the populace there.^[165] Regularly plying the Volga with their trade goods (furs, tusks, seal fat, seal boats and notably female slaves; the one period in the history of the slave-trade when females were priced higher than males), the Vikings were active in the Arab slave trade at the time.^[166] These slaves, most often Europeans that were captured from the coasts of Europe or during war periods,^[167] and sold to Arabic traders in Al-Andalus and the Emirate of Sicily.

Intermarriage was accepted in Arab society, though only if the husband was Muslim. It was a fairly common theme in medieval Arabic literature and Persian literature. For example, the Persian poet Nizami, who married his Central Asian Kipchak slave girl, wrote The Seven Beauties (1196). Its frame story involves a Persian prince marrying seven foreign princesses, who are Byzantine, Chinese, Indian, Khwarezmian, Maghrebian, Slavic and Tartar. Hadith Bayad wa Riyad, a 12th-century Arabic tale from Al-Andalus, was a love story involving an Iberian girl and a Damascene man. The Arabian Nights tale of "The Ebony Horse" involves the Prince of Persia, Qamar al-Aqmar, rescuing his lover, the Princess of Sana'a, from the Byzantine Emperor who also wishes to marry her.^[168]

At times, some marriages would have a major impact on the politics of the region. The most notable example was the marriage of As-Salih Ayyub, the Sultan of the Kurdish Ayyubid dynasty, to Shajar al-Durr, a slave of Turkic origin from Central Asia. Following her husband's death, she became the Sultana of Egypt and the first Mamluk ruler. Her reign marked the end of the Ayyubid dynasty and the beginning of the Mameluk era, when a series of former Mamluk slaves would rule over Egypt and occasionally other neighbouring regions.^[169]^[170]^[171]^[172]

Sub-Saharan Africa

President Ian Khama of Botswana, son of Motswana man Sir Seretse Khama and Englishwoman Ruth Williams Khama

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

In the former Lusophone Africa (now known as Angola, Mozambique and Cape Verde) racial mixing between white Portuguese and black Africans was fairly common, especially in Cape Verde where the majority of the population is of mixed descent.

There have been several cases of Chinese merchants and laborers marrying black African women as many Chinese workers were employed to build railways and other infrastructural projects in Africa. These labour groups were made up completely of men with very few Chinese women coming to Africa. In Réunion and Madagascar, intermarriage between Chinese men of Cantonese origin and African women is not uncommon.^[173]

South Africa

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

Interracial marriage was banned under apartheid. Today there are a number of high profile interracial couples in South Africa, such as the union of Matthew Booth, a white football player, and his wife Sonia Bonneventia, a black former Miss South Africa first princess and international model,^[174] and Bryan Habana, a coloured South African rugby union player, and his white wife Janine Viljoen.^[175]

Mauritius

In the late 19th to early 20th century, Chinese men in Mauritius married Indian women due to both a lack of Chinese women and the higher numbers of Indian women on the island.^[176]^[177] At first the prospect of relations with Indian women was unappealing to the original all male Chinese migrants yet they eventually had to establish sexual unions with Indian women since there were no Chinese women coming.^[178] The 1921 census in Mauritius counted that Indian women there had a total of 148 children sired by Chinese men.^[179]^[180]^[181] These Chinese were mostly traders.^[182] Colonialist stereotypes in the sugar colonies of Indians emerged such as "the degraded coolie woman" and the "coolie wife beater", due to Indian women being murdered by their husbands after they ran away to other richer men since the ratio of Indian women to men was low.^[183]

Australia

Asia

Eastern Asia

China

There have been various periods in the history of China where a number of Arabs, Persians and Turks from the Western Regions (Central Asia and West Asia) migrated to China. Persians intermarried around the time of Manichaeism's spread to China before the Great Anti-Buddhist Persecution. Moreover, Persians brought Buddhism to China and there is evidence of close relationship during its pre-Islamic times (see An Shigao).

Moreover, the arrival of Islam during the Tang Dynasty in the 7th century brought an influx of immigrants. Due to the majority of these immigrants being male, many intermarried with local Chinese females. Intermarriage was initially discouraged by the Tang Dynasty. In 836 Lu Chun was appointed as governor of Canton, and was disgusted to find the Chinese living with foreigners and intermarrying. Lu enforced separation, banned interracial marriages, and made it illegal for foreigners to own property. Lu Chun believed his principles were just and upright.^[187] The 836 law specifically banned Chinese from forming relationships with "dark peoples" or "people of colour", which was used to describe foreigners, such as "Iranians, Sogdians, Arabs, Indians, Malays, Sumatrans", among others.^[188] The Song Dynasty allowed third-generation immigrants with official titles to intermarry with Chinese imperial princesses.^[189]

In 779, the Tang dynasty issued an edict which forced Uighurs to wear their ethnic dress, stopped them from marrying Chinese females, and banned them from pretending to be Chinese. The magristrate who issued the orders may have wanted to protect "purity" in Chinese custom.^[190] Han men also married Turkic Uyghur women in Xinjiang from 1880 to 1949. Sometimes poverty influenced Uyghur women to marry Han men. These marriages were not recognized by local mullahs since Muslim women were not allowed to marry non-Muslim men under Islamic law. This did not stop the women because they enjoyed advantages: they were not subject to Islamic law and not subjected to certain taxes. Uyghur women married to Han men also did not have to wear a veil, and they received their husband's property upon his death. These women were forbidden from having burial in Muslim graves. The children of Han men and Uyghur women were considered to be Uyghur. Some Han soldiers had Uyghur women as temporary wives, and after their service was up, the wife was left behind or sold. If it was possible, sons were taken, and daughters were sold.^[191]

Iranian, Arab and Turkic women also occasionally migrated to China and mixed with Chinese. Iranian women dancers were in demand in China during this period. During the Sui dynasty, ten young dancers were sent from Persia to China. During the Tang dynasty, bars were often attended by Iranian or Sogdian waitresses who performed dances for clients.^[192]^[193]^[194]^[195]^[196]^[197]^[198]^[199]^[200]^[201]^[202] During the Five Dynasties and Ten Kingdoms Period (Wudai) (907–960), there are examples of Persian women marrying Chinese emperors. Some Chinese officials from the Song Dynasty era also married women from Dashi (Arabia).^[203] From the tenth to twelfth century, Persian women were to be found in Guangzhou (Canton), some of them in the tenth century like Mei Zhu in the harem of the Emperor Liu Chang, and in the twelfth century large numbers of Persian women lived there, noted for wearing multiple earrings and "quarrelsome dispositions".^[204]^[205] Some scholars did not differentiate between Persian and Arab, and some say that the Chinese called all women coming from the Persian Gulf "Persian women".^[206] Genetic evidence shows Persian women intermarried with the Cantonese men of Guangzhou. Yao Yonggang et al. reported that Kivisild detected one W mtDNA out of 69 Guangzhou Cantonese population, a common Middle Eastern and Iranian marker.^[207] Of the Han Chinese Li family in Quanzhou, Li Nu, the son of Li Lu, visited Hormuz in Persia in 1376, married a Persian or an Arab woman, and brought her back to Quanzhou. He then converted to Islam. Li Nu was the ancestor of the Ming Dynasty reformer Li Chih.^[208]^[209]^[210]

By the 14th century, the total population of Muslims in China had grown to 4 million.^[211] 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.^[189]^[189] 6.7% Hui people's maternal genetics have an Caucasian origin, while slightly over 30% paternal genetics also have an Caucasian origin.^[212] In the 19th century, the Hui rebelled against the Chinese government trying to create an independent state.

Han women who married Hui men became Hui, and Han men who married Hui women also became Hui.^[213]^[214]^[215]

There is a small but growing population of mixed marriages between male African (mostly Nigerian) traders and local Chinese women in the city of Guangzhou; in 2013 there were an estimated 400 African-Chinese families.^[216] The rise in mixed marriages has not been without controversy. The state, fearing fraud marriages, has strictly regulated matters. In order to obtain government-issued identification (which is required to attend school), children must be registered under the Chinese mother's family name. Many African fathers, fearing that in doing so, they would relinquish their parental rights, have instead chosen to not send their children to school. There are efforts to open an African-Chinese school but it would first require government authorization.^[216]

In recent years, thousands of Indians have migrated to China. While the majority of these Indians are students, some are employees of multinational companies. Most of these marriages are between Indian men and Chinese women. Some of these couples prefer to live in first, and depending on the circumstances marriages take place.^[217]

Hong Kong

Main article: Tanka people

Many Tanka women bore children with foreign men. Ernest John Eitel mentioned in 1889 how an important change had taken place among Eurasian girls, the offspring of illicit connections: instead of becoming concubines, they were commonly brought up respectably and married to Hong Kong Chinese husbands. Some believed many Hong Kong-born Eurasians were assimilated into the Hong Kong society by intermarriage with the Cantonese population. The world's most influential martial artist icon, Bruce Lee, was also born to parents of Hong Kong heritage to a Cantonese father and a Eurasian mother.

Ernest John Eitel controversially claimed that most "half-caste" people in Hong Kong were descended exclusively from Europeans having relationships with Tanka women. The theory that most of the Eurasian mixed-race Hong Kong people are descended only from Tanka women and European men, and not ordinary Cantonese women, has been backed up by other researchers who pointed out that Tanka women freely consorted with foreigners because they were not bound by the same Confucian traditions as the Cantonese, and having relationships with European men was advantageous for Tanka women, but Lethbridge criticized it as "a 'myth' propagated by xenophobic Cantonese to account for the establishment of the Hong Kong Eurasian community". Carl Smith's study in the late 1960s on the protected women seems, to some degree, to support Eitel's theory. Smith says that the Tankas experienced certain restrictions within the traditional Chinese social structure. Being a group marginal to the traditional Chinese society of the Puntis (Cantonese), they did not have the same social pressure in dealing with Europeans. The ordinary Cantonese women did not sleep with European men; the Eurasian population was formed mostly from Tanka and European admixture.^[218]^[219]^[220]^[221]

They invaded Hongkong the moment the settlement was started, living at first on boats in the harbon with their numerons families, and gradually settling on shore. They have maintained ever since almost a monopoly of the supply of pilots and ships' crews, of the fish trade and the cattle trade, but unfortunately also of the trade in girls and women. Strange to say, when the settlement was first started, it was estimated that some 2,000 of these Tan-ka lieople had flocked to Hongkong, but at the present time they are abont the same number, a tendency having set in among them to settle on shore rather than on the water and to disavow their Tan-ka extraction in order to mix on equal terms with the mass of the Chinese community. The half-caste population in Hongkong were, from the earliest days of the settlement of the Colony and down to the present day, almost exclusively the off-spring of these Tan-ka people. But, like the Tan-ka people themselves, they are happily under the influence of a process of continuons re-absorption in the mass of the Chinese residents of the Colony.^[222]

Elizabeth Wheeler Andrew (1845–1917) and Katharine Caroline Bushnell (February 5, 1856 January 26, 1946), who wrote extensively on the position of women in the British Empire, wrote about the Tanka inhabitants of Hong Kong and their position in the prostitution industry, catering to foreign sailors. The Tanka did not marry with the Chinese; being descendants of the natives, they were restricted to the waterways. They supplied their women as prostitutes to British sailors and assisted the British in their military actions around Hong Kong.^[223] The Tanka in Hong Kong were considered "outcasts", and categorized as low class.^[224] Tanka women were ostracized from the Cantonese community, and were nicknamed "salt water girls" (ham shui mui) for their services as prostitutes to foreigners in Hong Kong.^[225]^[226]

South Asians have been living in Hong Kong throughout the colonial period, before the partition of India into the nations of India and Pakistan. They migrated to Hong Kong and worked as police officers as well as army officers during colonial rule. 25,000 of the Muslims in Hong Kong trace their roots back to Faisalabad in what is now Pakistan; around half of them belong to 'local boy' families, who descended from early Indian-Pakistani immigrants who took local Chinese wives.^[227]^[228]

Macau

Due to a few Chinese living in Macau, the early Macanese ethnic group was formed from Portuguese men with Malay, Japanese, Indian women.^[229] The Portuguese encouraged Chinese migration to Macau, and most Macanese in Macau were formed from intermarriages between Portuguese and Chinese.

Rarely did Chinese women marry Portuguese; initially, mostly Goans, Ceylonese (from today's Sri Lanka), Indo China, Malay, and Japanese women were the wives of the Portuguese men in Macau.^[230]^[231]^[232]^[233]^[234] Japanese girls would be purchased in Japan by Portuguese men.^[235] Many Chinese became Macanese simply by converting to Catholicism, and had no ancestry from Portuguese, having assimilated into the Macanese people.^[236] The majority of the early intermarriages of people from China with Portuguese were between Portuguese men and women of Tanka origin, who were considered the lowest class of people in China and had relations with Portuguese settlers and sailors, or low-class Chinese women.^[237]^[238] Western men were refused by high-class Chinese women, who did not marry foreigners, while a minority were Cantonese men and Portuguese women. Macanese men and women also married with the Portuguese and Chinese, and as a result some Macanese became indistinguishable from the Chinese or Portuguese population. Because the majority of the population who migrated to Macau were Cantonese, Macau became a culturally Cantonese speaking society; other ethnic groups became fluent in Cantonese. Most Macanese had paternal Portuguese heritage until 1974.^[238] It was in the 1980s that Macanese and Portuguese women began to marry men who defined themselves ethnically as Chinese.^[237]

Literature in Macau was written about love affairs and marriage between the Tanka women and Portuguese men, like "A-Chan, A Tancareira", by Henrique de Senna Fernandes.^[237]^[239]^[240]

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

Taiwan

During the Siege of Fort Zeelandia in which Chinese Ming loyalist forces commanded by Koxinga besieged and defeated the Dutch East India Company and conquered Taiwan, the Chinese took Dutch women and children prisoner. Koxinga took Hambroek's teenage daughter as a concubine,^[241]^[242]^[243] and Dutch women were sold to Chinese soldiers to become their wives.In 1684 some of these Dutch wives were still captives of the Chinese.^[244]

Some Dutch physical features like auburn and red hair among people in regions of south Taiwan are a result of this episode of Dutch women becoming concubines to the Chinese commanders.^[245]

Japan

Main articles: Marriage in Japan and Slavery in Japan § Portuguese trade in Japanese slaves

Inter-ethnic marriage in Japan dates back to the 7th century, when Chinese and Korean immigrants began intermarrying with the local population. By the early 9th century, over one-third of all noble families in Japan had ancestors of foreign origin.^[246] In the 1590s, over 50,000 Koreans were forcibly brought to Japan, where they intermarried with the local population. In the 16th and 17th centuries, around 58,000 Japanese travelled abroad, many of whom intermarried with the local women in Southeast Asia.^[247]

Portuguese traders in Japan also intermarried with the local Christian women in the 16th and 17th centuries.^[248]

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.^[246] The Japanese slaves were brought or captured by Portuguese traders from Japan.^[249] Intermarriage with the local populations in these Portuguese colonies also took place.^[246] Marriage and sexual relations between European merchants and Japanese women was usual during this period.^[250]

A large-scale slave trade developed in which Portuguese purchased Japanese as slaves in Japan and sold them to various locations overseas, including Portugal itself, throughout the sixteenth and seventeenth centuries.^[251]^[252] Many documents mention the large slave trade along with protests against the enslavement of Japanese. Japanese slaves are believed to be the first of their nation to end up in Europe, and the Portuguese purchased many Japanese slave girls to bring to Portugal for sexual purposes, as noted by the Church in 1555. King Sebastian feared that it was having a negative effect on Catholic proselytization since the slave trade in Japanese was growing to massive proportions, so he commanded that it be banned in 1571.^[253]^[254]

Japanese slave women were even sold as concubines to Indian and black African crewmembers, along with their European counterparts serving on Portuguese ships trading in Japan, mentioned by Luis Cerqueira, a Portuguese Jesuit, in a 1598 document.^[255] Japanese slaves were brought by the Portuguese to Macau, where some of them not only ended up being enslaved to the Portuguese, but as slaves to other slaves, with the Portuguese owning Malay and African slaves, who in turn owned Japanese slaves of their own.^[256]^[257]

In 2003, there were 740,191 marriages in Japan, of which 28,831 involved a non-Japanese bride and 7,208 involved a non-Japanese groom. Non-Japanese women who married a Japanese man were predominantly of Chinese (10,242), Filipino (7,794), Korean (5,318), Thai (1,445) and Brazilian (296) nationality. Non-Japanese men who married a Japanese woman were predominantly of Korean (2,235), United States (1,529), Chinese (890), British (334) and Brazilian (265) nationality.^[258]

In 2006 there were 735,132 marriages in Japan, of which 40,154 involved a non-Japanese bride and 8,708 involved a non-Japanese groom. Non-Japanese women who married a Japanese-born man were predominantly of Filipino (12,150), Chinese (12,131), Korean (6,041), Thai (1,676) and Brazilian (285). Non-Japanese men who married a Japanese woman were predominantly of Korean (2,335), United States (1,474), Chinese (1,084), British (386) and Filipino (195) nationality.^[259]

Korea

Main article: Marriage in South Korea

There were 43,121 international marriages between Koreans and non-Koreans in 2005, up 21.6% from a year earlier, according to Korea National Statistics Office^[260] data published in the Korea Times newspaper on March 30, 2006. 11% of couples who married in 2007 were international couples. The majority of them involve South Korean males married to foreign females,^[261] from China, Japan, Vietnam, the Philippines, United States, Mongolia, Thailand, and Russia. However, majority of these brides are ethnic Koreans from China and Han Chinese.^[262]^[263] The most common explanation for this phenomenon is that there is a lack of South Korean women who are willing to marry men living in rural areas.

In recent times, about one third of South Korean men in rural areas married women from abroad, according to Korea National Statistics Office data published in 2006.^[264] Marriages between South Korean men and foreign women are often arranged by marriage brokers or international religious groups. There is mounting evidence to suggest that there is a statistically higher level of poverty, violence and divorce in the Korean men married to foreign women cohort.^[265] Most Korean men who marry Southeast Asian women end up with divorces. Currently divorces between Koreans and foreign spouses make up 10% of the total Korean divorce rate.

Interracial marriage in Korea dates back to at least the Three Kingdoms period. Records about the period, in particular the section in the Samguk Yusa about the Gaya kingdom (it was absorbed by the kingdom of Silla later), indicate that in 48 AD, King Kim Suro of Gaya (the progenitor of the Gimhae Kim clan) took a princess (Heo Hwang-ok) from the "Ayuta nation" (which is the Korean name for the city of Ayodhya in North India) as his bride and queen.^[266] Two major Korean clans today claim descent from this union.^[267]

Somewhat later, during the arrival of Muslims in Korea in the Middle Ages, a number of Arab, Persian and Turkic navigators and traders settled in Korea. They took local Korean wives and established several Muslim villages.^[268] Some assimilation into Buddhism and Shamanism eventually took place, owing to Korea's geographical isolation from the Muslim world.^[269] At least two or three major Korean clans today claim descent from Muslim families.^[270]^[271]

Southeast Asia

Interracial marriage in Southeast Asia dates back to the spread of Indian culture, including Hinduism and Buddhism, to the region. From the 1st century onwards, mostly male traders and merchants from the Indian subcontinent frequently intermarried with the local female populations in Cambodia, Burma, Champa, central Thailand, the Malay Peninsula, the Philippines, and Indonesia. Many Indianized kingdoms rose in Southeast Asia during the Middle Ages.^[272]

From the 9th century onwards, some male Arab traders from the Middle East settled in Maritime Southeast Asia and married local Malay, Indonesian and Filipina female populations, which contributed to the spread of Islam in Southeast Asia.^[273] From the 14th to the 17th centuries, many Chinese, Indian and Arab traders settled within the kingdoms of Maritime Southeast Asia and married within local female populations. This tradition continued among Spain and Portuguese traders who also married within local populations.^[274] In the 16th and 17th centuries, thousands of Japanese people travelled to Southeast Asia and married with local women there.^[247]

In the late 20th century in European males in Southeast Asia engaged in foreign mail order bribes for marriage. Tens of thousands of single women throng the beaches of Bali in Indonesia every year. For decades, young Balinese men have taken advantage of the louche and laid-back atmosphere to find love and lucre from female tourists—Japanese, European and Australian for the most part—who by all accounts seem perfectly happy with the arrangement.^[275]

Vietnam

Main articles: Bụi đời and Women in Vietnam § European rule

Much of the business conducted with foreign men in southeast Asia was done by the local women, who served engaged in both sexual and mercantile intercourse with foreign male traders. A Portuguese- and Malay-speaking Vietnamese woman who lived in Macao for an extensive period of time was the person who interpreted for the first diplomatic meeting between Cochin-China and a Dutch delegation. She served as an interpreter for three decades in the Cochin-China court with an old woman who had been married to three husbands, one Vietnamese and two Portuguese.^[276]^[277]^[278] The cosmopolitan exchange was facilitated by the marriage of Vietnamese women to Portuguese merchants. Those Vietnamese woman were married to Portuguese men and lived in Macao which was how they became fluent in Malay and Portuguese.^[279]

Foreigners noted that in southeast Asian countries, foreigners would be offered already married local women for sex. William Dampier wrote, "The offering of Women is a Custom used by several nations in the East-Indies, as at Pegu, Siam, Cochinchina, and Cambodia... It is accounted a piece of Policy to do it; for the chief Factors and Captains of Ships have the great men's Daughters offered them, the Mandarins or Noblemen at Tunquin..."^[280]^[281]^[282] Dampier's full account said, "They are so free of their women, that they would bring them aboard and offer them to us; and many of our men hired them for a small matter. This is a custom used by several nations in the East Indies, as at Pegu, Siam, Cochin-China, and Cambodia, as I have been told. It is used at Tunquin also to my knowledge; for I did afterwards make a voyage thither, and most of our men had women on board all the time of our abode there. In Africa, also, on the coast of Guinea, our merchants, factors, and seamen that reside there, have their black misses. It is accounted a piece of policy to do it; for the chief factors and captains of ships have the great men's daughters offered them, the mandarins' or noblemen's at Tunquin, and even the King's wives in Guinea; and by this sort of alliance the country people are engaged to a greater friendship; and if there should arise any difference about trade, or any thing else, which might provoke the native to seek some treacherous revenge, to which all these heathen nations are very prone, then these Dalilahs would certainly declare it to their white friends, and so hinder their countrymen's design."^[283]^[284]^[285]^[286]^[287]^[288]

Alexander Hamilton said, "The Tonquiners used to be very desirous of having a brood of Europeans in their country, for which reason the greatest nobles thought it no shame or disgrace to marry their daughters to English and Dutch seamen, for the time they were to stay in Tonquin, and often presented their sons-in-law pretty handsomely at their departure, especially if they left their wives with child; but adultery was dangerous to the husband, for they are well versed in the art of poisoning."^[281]^[282]^[289]^[290]^[291]^[292]

Burma

Burmese Muslims are the descendants of Indian Muslims, Arabs, Persians, Turks, Pathans, Chinese Muslims and Malays who settled and intermarried with the local Burmese population and other Burmese ethnic groups such as the Shan, Karen, and Mon.^[293]^[294]

During British Indian rule, millions of Indians, mostly Muslim, migrated there. The small population of mixed descendants of Indian men and local Burmese women are called "Zerbadees", often in a pejorative sense implying mixed race. The Rohingya claim to have descended from Bengalis who intermarried with the local women, but this remains a hotly contested issue. The political situation surrounding the actual history of the Rohingya, the lack of evidence, and the counter-claims, mean that proper ancestry cannot be established. The Panthays, a group of Chinese Muslims descended from West Asians and Central Asians, migrated from China and also intermarried with local Burmese females.^[295]

Burma has an estimated 52,000 Anglo-Burmese people, descended from British and Burmese people. Anglo-Burmese people frequently intermarried with Anglo-Indian immigrants, who assimilated into the Anglo-Burmese community.

Malaysia and Singapore

In Malaysia and Singapore, the majority of inter-ethnic marriages are between Chinese and Indians. The offspring of such marriages are informally known as "Chindian". The Malaysian and Singaporean governments, however, only classify them by their father's ethnicity. As the majority of these marriages involve an Indian groom and Chinese bride, the majority of Chindians in Malaysia are usually classified as "Indian" by the Malaysian government. As for the Malays, who are predominantly Muslim, legal restrictions in Malaysia make it less common for them to intermarry with either the Indians, who are predominantly Hindu, or the Chinese, who are predominantly Buddhist and Taoist.^[296]

It is common for Arabs in Singapore and Malaysia to take local Malay wives, due to a common Islamic faith.^[273] The Chitty people, in Singapore and the Malacca state of Malaysia, are a Tamil people with considerable Malay descent, which was due to thousands of the first Tamil settlers taking local wives, since they did not bring along any of their own women with them. According to government statistics, the population of Singapore as of September 2007 was 4.68 million, of whom multiracial people, including Chindians and Eurasians, formed 2.4%. In 2007, 16.4% of all marriages in Singapore were inter-ethnic.^[297] The Peranakans are descendants of Chinese merchants who settled down in Malaysia and Singapore during the colonial era and married Malay women. There is also a significant minority population of Eurasians who are descended from Europeans – Singapore and Malaysia being former British colonies – and local women.

Philippines

A Filipina bride and Nigerian groom walk down the aisle.

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

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

In the United States intermarriage among Filipinos with other races is common. They have the largest number of interracial marriages among Asian immigrant groups, as documented in California.^[298] It is also noted that 21.8% of Filipino Americans are of mixed blood, second among Asian Americans, and is the fastest growing.^[299]

Interracial marriages particularly among Southeast Asians are continually increasing. At present, there is an increasing number of Southeast Asian intermarriages, particularly between Filipinos and Malaysians (Dumanig, 2009). Such marriages have created an impact on language, religion and culture. Dumanig argues that Filipino-Malaysian couples no longer prefer their own ethnic languages as the medium of communication at home. The use of English with some switching in Bahasa Malaysia, Chinese, and Filipino is commonly used.^[300]

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

South Asia

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

Rahul Gandhi, a member of the Indian Parliament, is the son of an Indian father (Rajiv Gandhi) and Italian mother (Sonia Gandhi).

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 speakers of Dravidian, Indo-Aryan (Indic), Iranian, Austroasiatic, and Tibeto-Burman languages. This was particularly common in the northwestern and northeastern parts of the subcontinent. In the northwest (mainly modern-day Pakistan), invading Persians, Indo-Scythians, Indo-Hephthalites, Indo-Greeks and Mughals often took local wives in that region during Antiquity and the Middle Ages.

According to the Indo-Aryan migration theory, Indo-Iranian nomadic groups (Aryans) from Central Asia migrated to India more than 3,000 years ago. In turn, the Indo-Iranian languages are descended from the Indo-European languages speakers from who may have origins around the Black Sea. 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 tribes through enforcement of racial endogamy. Much of this was simply conjecture, fueled by British imperialism.^[301] 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.^[302] 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.^[303] There is no decisive theory as to the origins of the caste system in India, and globally renowned historians and archaeologists like Jim Shaffer, J.P. Mallory, Edwin Bryant, and others, have disputed the claim of "Aryan Invasion."^[304]

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.^[305] According to the research, invading Aryan populations were predominantly males 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.^[306] A study by Joanna L. Mountain et al. of Stanford University concluded that there was "no clear separation into three genetically distinct groups along caste lines", although "an inferred tree revealed some clustering according to caste affiliation".^[307] A 2006 study 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."^[308] 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.^[309] 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, 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.^[310]

Many Indian traders, merchants and missionaries travelled to Southeast Asia (where Indianized kingdoms were established) and often took local wives from the region. The Romani people ("Gypsies") who have origins in the Indian subcontinent travelled westwards and also took local wives in Central Asia, the Middle East, and Europe. Genetic studies show that the majority of Romani males carry large frequencies of particular Y chromosomes (inherited paternally) that otherwise exist only in populations from South Asia, in addition to nearly a third of Romani females carrying particular mitochondrial DNA (inherited maternally) that is rare outside South Asia.^[311]^[312] Around 800, a ship carrying Persian Jews crashed in India. They settled in different parts of India and befriended and traded with the local Indian population. Intermarriage occurred, and to this day the Indian Jews physically resemble their surrounding Indian populations due to intermarriage.

There are also cases of Indian princesses marrying kings abroad. For example, the Korean text Samguk Yusa about the Gaya kingdom (it was absorbed by the kingdom of Silla later), indicate that in 48 AD, King Kim Suro of Gaya (the progenitor of the Gimhae Kim clan) took Princess Heo from "Ayuta" (the Korean name for the city of Ayodhya in North India) as his bride and queen. According to the Samguk Yusa, the princess' parents had a dream sent by a god who told them about a king from a faraway land. That was King Kim Suro of the Gaya kingdom, in what is now the southeastern tip of South Korea.

In Goa during the late 16th and 17th centuries, there was a community of Japanese slaves and traders, who were either Japanese Christians fleeing anti-Christian sentiments in Japan,^[246] or Japanese slaves brought or captured by Portuguese traders and their South Asian lascar crewmembers from Japan.^[249] In both cases, they often intermarried with the local population in Goa.^[246] One offspring of such an intermarriage was Maria Guyomar de Pinha, born in Thailand to a Portuguese-speaking Japanese-Bengali father from Goa and a Japanese mother.^[313] In turn, she married the Greek adventurer Constantine Phaulkon.^[314]

Inter-ethnic marriages between European men and Indian women were very common during colonial times. According to the historian William Dalrymple, about one in three European men (mostly British, as well as Portuguese, French, Dutch, and to a lesser extent Swedes and Danes) had Indian wives in colonial India. One of the most famous intermarriages was between the Anglo-Indian resident James Achilles Kirkpatrick and the Hyderabadi noblewoman and descendant of prophet Mohammed, Khair-un-Nissa. During the British East India Company's rule in India in the late 18th century and early 19th century, it was initially fairly common for British officers and soldiers to take local Indian wives. The 600,000 strong Anglo-Indian community has descended from such unions. There is also a story of an attractive Gujjar princess falling in love with a handsome English nobleman and the nobleman converted to Islam so as to marry her. The 65,000 strong Burgher community of Sri Lanka was formed by the intermarriages of Dutch and Portuguese men with local Sinhalese and Tamil women. Intermarriage also took place in Britain during the 17th to 19th centuries, when the British East India Company brought over many thousands of Indian scholars, lascars and workers. (mostly Bengali) Most of whom worked on British ships in transient around the world. A small number of which settled down in Britain and took local British wives, as well as a limited number going with their husbands.^[315] In the mid-19th century, there were around 40,000 British soldiers but less than 2,000 British officials present in India.^[316] The novel "Two Leaves and a Bud" by Ananda depicts Indian laborer women in India being preyed upon and seduced by the British Manager Reggie Hunt after he gives them bangles and nose rings.^[317]

In Assam, local Indian women married several waves of Chinese migrants during British colonial times, to the point where it became hard to physically differentiate Chinese in Assam from locals during the time of their internment during the 1962 war, and the majority of these Chinese in Assam were married to Indian women, and some of these Indian women were deported to China with their husbands.^[318]^[319]^[320]^[321]^[322]^[323]^[324]^[325]^[326]^[327]

In the 19th century, when the British Straits Settlement shipped Chinese convicts to be jailed in India, the Chinese men then settled in the Nilgiri mountains near Naduvattam after their release and married Tamil Paraiyan women, having mixed Chinese-Tamil children with them. They were documented by Edgar Thurston.^[328]^[329]^[330]^[331]^[332]^[333]^[334]^[335]^[336]^[337] Paraiyan is also anglicized as "pariah".

Edgar Thurston described the colony of the Chinese men with their Tamil pariah wives and children: "Halting in the course of a recent anthropological expedition on the western side of the Nilgiri plateau, in the midst of the Government Cinchona plantations, I came across a small settlement of Chinese, who have squatted for some years on the slopes of the hills between Naduvatam and Gudalur, and developed, as the result of ' marriage ' with Tamil pariah women, into a colony, earning an honest livelihood by growing vegetables, cultivating coffee on a small scale, and adding to their income from these sources by the economic products of the cow. An ambassador was sent to this miniature Chinese Court with a suggestion that the men should, in return for monies, present themselves before me with a view to their measurements being recorded. The reply which came back was in its way racially characteristic as between Hindus and Chinese. In the case of the former, permission to make use of their bodies for the purposes of research depends essentially on a pecuniary transaction, on a scale varying from two to eight annas. The Chinese, on the other hand, though poor, sent a courteous message to the effect that they did not require payment in money, but would be perfectly happy if I would give them, as a memento, copies of their photographs."^[338]^[339] Thurston further describe a specific family: "The father was a typical Chinaman, whose only grievance was that, in the process of conversion to Christianity, he had been obliged to 'cut him tail off.' The mother was a typical Tamil Pariah of dusky hue. The colour of the children was more closely allied to the yellowish tint of the father than to the dark tint of the mother; and the semimongol parentage was betrayed in the slant eyes, flat nose, and (in one case) conspicuously prominent cheek-bones."^[340]^[341]^[342]^[343]^[344]^[345]^[346]^[347]^[348] Thurston's description of the Chinese-Tamil families were cited by others, one mentioned "an instance mating between a Chinese male with a Tamil Pariah female"^[349]^[350]^[351]^[352]^[353] A 1959 book described attempts made to find out what happened to the colony of mixed Chinese and Tamils.^[354]

Europe

Balkans

Vikings explored and eventually settled in territories in Slavic-dominated areas of Europe. By 950 AD, these settlements were largely Slavicized through intermarriage with the local population. Europe, especially the Balkans, was an important source of captives for the Arab slave trade then, and Saqaliba (Slavic) slaves taken to the Arab World often intermarried or had unions with their Arab owners.

France

The French Normans were descended from Danish Vikings who were given feudal overlordship of areas in northern France—the Duchy of Normandy—in the 8th century. In that respect, descendants of the Vikings in France and Britain continued to have an influence in northern Europe as well. Likewise, King Harold Godwinson, the last Anglo-Saxon king of England who was killed during the Norman invasion in 1066, had Danish ancestors. Many of the medieval kings of Norway and Denmark married into English and Scottish royalty and occasionally got involved in dynastic disputes.

During World War I, there were 135,000 soldiers from British India,^[355] a large number of soldiers from French North Africa,^[356] and 20,000 labourers from South Africa,^[357] who served in France. Much of the French male population had gone to war, leaving behind a surplus of French females,^[356] many of whom formed interracial relationships with non-white soldiers, mainly Indian^[358]^[359] and North African.^[355] British and French authorities allowed foreign Muslim soldiers to intermarry with local French females on the basis of Islamic law, which allows marriage between Muslim men and Christian women. On the other hand, Hindu soldiers in France were restricted from intermarriage on the basis of the Indian caste system.^[359]

According to France's 1999 Census, 38% and 34% of male and female married immigrants, respectively, are intermarried. The highest intermarriage rate was for European immigrants, mainly Spanish and Italian, nearly 50% of whom have had intermarriages. 30% of North African immigrants and 20% of Portuguese immigrants have also had intermarriages. The lowest intermarriage rate was for Turkish immigrants, with 14% for married males and 4% for married females.^[360]

Germany

According to the 2006 figures from Germany's Federal Statistics Office, Turkish men accounted for 14% of foreigners married to German women, followed by Italians and US Americans.^[361] Conversely, German men marrying non-German women primarily choose Polish women, Russian, Turkish and Thai women following in roughly equal numbers.^[361]

Comparative sociologist Amparo Gonzalez-Ferrer argues that one of the main reasons why Turkish men marry Germans more than Turkish women do is due to Islam permitting men but not women to marry non-Muslims.^[361] Dirk Halm, political scientist for the Center for Turkish Studies in Essen, remarked that considering Turkish citizens make up 25% of all foreign residents in Germany—not counting an additional one-third ethnic Turks who are German citizens—intermarriage rates in Germany are "in reality very low".^[361]

Iberian Peninsula

Hadith Bayad wa Riyad (12th century) was an Arabic love story about an Andalusian female and a foreign Damascene male.

In ancient history, the Iberian Peninsula was frequently invaded by foreigners who intermarried with the native population. One of the earliest foreign groups to arrive to the region were the Indo-European Celts who intermarried with the pre-Indo-European Iberians in prehistoric Iberia. They were later followed by the Phoenician Carthaginians and Indo-European Romans who intermarried with the pre-Roman peoples of the Iberian Peninsula during Classical Antiquity. They were in turn followed by the Germanic Visigoths, Suebi and Vandals and the Sarmatian Alans who also intermarried with the local population in Hispania during late Antiquity. In the 6th century, the region was reconquered by the Byzantine Empire (Eastern Roman Empire) before it was lost again to the Visigothic Kingdom less than a century later.

After the Umayyad conquest of Hispania in the early 8th century, the Islamic state of Al-Andalus was established in Iberia. Due to Islamic marital law allowing a Muslim male to marry Christian and Jewish females, it became common for Arab and Berber males from North Africa to intermarry with the local Germanic, Roman and Iberian females of Hispania.^[362]^[363] 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.^[364] This term was also the origin for the Spanish word Mulatto.^[365]^[366] In addition, many Muladi were also descended from Saqaliba (Slavic) slaves taken from Europe via the Arab slave trade. By the 11th or 12th century, the Muslim population of Al-Andalus had merged into a homogeneous group of people known as the "Moors". After the Reconquista, which was completed in 1492, most of the Moors were forced to either flee to Morocco or convert to Christianity. The ones who converted to Christianity were known as Moriscoes, and they were often persecuted by the Spanish Inquisition on the basis of the Limpieza de sangre ("Cleanliness of blood") or "blue blood" doctrine.^[367]

Portuguese colonies

Iceland

Most Icelanders are descendants of Norwegian settlers and Celts from Ireland and Scotland, brought over as slaves during the age of settlement. Recent DNA analysis suggests that around 66% of the male settler-era population was of Norse ancestry, whereas the female population was 60% Celtic. ^[369]^[370] ^[371] ^[372]

Italian Peninsula

"Othello and Desdemona", a painting by Alexandre-Marie Colin in 1829

As was the case in other areas occupied by Muslims, it was acceptable in Islamic marital law for a Muslim male to marry Christian and Jewish females in southern Italy when under Islamic rule – namely, the Emirate of Sicily, and, of least importance, the short-lived Emirate of Bari between the 8th and 11th centuries. In this case, most intermarriages were between Arab and Berber males from North Africa and the local Greek, Roman and Italian females. Such intermarriages were particularly common in the Emirate of Sicily, where one writer visiting the place in the 970s expressed shock at how common it was in rural areas.^[373] After the Norman conquest of southern Italy, all Muslim citizens (whether foreign, native or mixed) of the Kingdom of Sicily were known as "Moors". After a brief period when the Arab-Norman culture had flourished under the reign of Roger II of Sicily, later the mainlander Italians migrated to Sicily persecuted the Muslims of Sicily and they killed many of them;^[374] later the remnants were expelled in 1239 with the persecution of Frederick II, who deported the Muslim survivors in Lucera.

In Malta, Arabs and Italians from neighbouring Sicily and Calabria intermarried with the local inhabitants,^[375] who were descended from Phoenicians, Greeks, Romans and Vandals. The Maltese people are descended from such unions, and the Maltese language is descended from Siculo-Arabic.

At times, the Italian city-states also played an active role in the Arab slave trade, where Moorish and Italian traders occasionally exchanged slaves. For example, two researchers suggest that Leonardo da Vinci's mother Caterina may have been a slave from the Middle East.^[376]

Ottoman Empire

See also: Valide Sultan and Sultanate of women

In the 11th century, the Byzantine territory of Anatolia was conquered by the Seljuq Turks, who came from Turkestan in Central Asia. Their Ottoman Turkish descendants went on to annex the Balkans and southern parts of Central Europe in the 15th and 16th centuries. Due to Islamic marital law allowing a Muslim male to marry Christian and Jewish females, it was common in the Ottoman Empire for Turkish males to intermarry with European females. For example, various sultans of the Ottoman Dynasty often had Greek (Rûm), Slavic (Saqaliba), Venetian, Northcaucasian and French wives. Some of these European wives exerted great influence upon the empire as Valide Sultan ("Sultan's Parent"); some famous examples included 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 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.^[377]

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.^[378]

United Kingdom

Intercultural marriage complications

Oftentimes, couples in intercultural marriages face barriers that most married couples of the same culture are not exposed to. Intercultural marriages are often influenced by external factors that can create dissonance and disagreement in relationships.^[398] Different cultures endure vastly diverse moral, ethical and value foundations that influence their perceptions of individual, family and societal lifestyle. When these foundations are operating alongside the foundation of different cultural roots, as in intercultural marriages, problems and disagreement oftentimes occur.^[398] However, interracial marriages are not always intercultural marriages, as in some countries, such as the United States, people of different races can share the same cultural background.

Family and society

The most common external factors influencing intercultural relationships and marriages are the acceptance of the family and the society in which the couple lives.^[398] Sometimes, the families of the partners display rejection, resistance, hostility and lack of acceptance for their kin's partner.^[398] Specific issues regarding the family; including generational gaps in ideology, and how the wedding will be held; which ties into how tradition will or will not be practiced. Many intercultural couples report conflict arising over issues of how to carry out child raising and religious worship as well. Dealing with racism from outside sources is also a common area of potential conflict.

Communication style

Intercultural couples may possess differing communication styles. Individuals from a high context culture are not verbally explicit in their communication behaviors.^[399] These cultures typically consist of eastern world countries where collectivism and relational harmony underlie communication behavior. By contrast, individuals from a low context culture use direct obvious communication styles to convey information.^[399] In situations where marriage occurs between two people from differing communication contextual backgrounds, conflict may arise from relational challenges posed by the underlying assumptions of high/low context cultures. Challenges posed by differing communication styles are common among intercultural marriage couples.^[400] The longer the two individuals have existed in the current culture the less likely this is to pose an issue. If one or more partners within the marriage is relatively new to the dominant culture the likelihood for conflict to unfold on these bases increases.^[400]

Management

Intercultural couples tend to face hardships most within-culture relationships do not.^[401] Various resources which focus on conflict resolution of intercultural differences in marriage relationships have become available in the media. Specialized counseling and support groups have also become available to these couples. Conflict resolution and mediation of the infrastructural issues faced by intercultural couples leads to a broader understanding of culture and communication.^[402] The concept of racial literacy was developed by sociologist France Winddance Twine to describe the ways in which these families teach their children about race and its impact.

Interracial marriage benefits

It has been claimed by a limited number of scholars that diversity within a family system "enhances open communication for individuals to cultivate so they can have greater depth, and views of people within our world".^[403]

It has also been claimed that the off spring of interracial marriages have a number of health and well being advantages.^[404]^[405]

References

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↑ Al-Maqrizi described Shajar al-Durr as the first of the Mamluk Sultans of Turkic origin. " This woman, Shajar al-Durr, was the first of the Turkish Mamluk Kings who ruled Egypt " – (Al-Maqrizi, p. 459/ vol.1)
↑ Ibn Iyas regarded Shajar al-Durr as an Ayyubid. – (Ibn Iyas, p.89)
↑ According to J. D. Fage " it is difficult to decide whether this queen (Shajar al-Durr) was the last of the Ayyubids or the first of the Mamluks as she was connected with both the vanishing and the oncoming dynasty". Fage, p.37
↑ Pan 1994, p. 157
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↑ Paul Younger Professor Emeritus of Religious Studies McMaster University (2009). New Homelands : Hindu Communities in Mauritius, Guyana, Trinidad, South Africa, Fiji, and East Africa: Hindu Communities in Mauritius, Guyana, Trinidad, South Africa, Fiji, and East Africa. Oxford University Press. p. 33. ISBN 0-19-974192-1. Archived from the original on 2009. Retrieved 17 May 2014.
↑ "What Inter-Ethnic Marriage In Mauritius Tells Us About The Nature of Ethnicity": 15. Archived from the original (PDF) on 2012-10-22. Retrieved May 17, 2014.
↑ Huguette Ly-Tio-Fane Pineo, Edouard Lim Fat (2008). From alien to citizen: the integration of the Chinese in Mauritius. Éditions de l'océan Indien. p. 174. ISBN 99903-0-569-2. Retrieved May 17, 2014.
↑ Huguette Ly Tio Fane-Pineo (1985). Chinese Diaspora in Western Indian Ocean. Ed. de l'océan indien. p. 287. ISBN 99903-0-569-2. Retrieved May 17, 2014.
↑ "What Inter-Ethnic Marriage In Mauritius Tells Us About The Nature of Ethnicity": 16. Archived from the original (PDF) on 2012-10-22. Retrieved May 17, 2014.
↑ Monique Dinan (2002). Mauritius in the Making: Across the Censuses, 1846–2000. Nelson Mandela Centre for African Culture, Ministry of Arts & Culture. p. 41. ISBN 9990390460. Retrieved June 1, 2015.
↑ Marina Carter, James Ng Foong Kwong (2009). Abacus and Mah Jong: Sino-Mauritian Settlement and Economic Consolidation. Volume 1 of European expansion and indigenous response, v. 1. BRILL. p. 203. ISBN 90-04-17572-5. Retrieved May 17, 2014.
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↑ Amnon Shiloah (2003). Music in the World of Islam. Wayne State University Press. p. 213. ISBN 0-8143-2970-5.
↑ Edward H. Schafer (1963). The golden peaches of Samarkand: a study of Tʻang exotics. Berkeley and Los Angeles: University of California Press. p. 399. ISBN 0-520-05462-8.
↑ Naotaro Kudo (1969). The life and thoughts of Li Ho: the Tʾang poet. Waseda University. p. 108.
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↑ Jaschok, Maria and Shui, Jingjun (2000). The history of women's mosques in Chinese Islam: a mosque of their own. Routledge. p. 361. ISBN 0-7007-1302-6.
↑ Walter Joseph Fischel "Semitic and Oriental studies: a volume presented to William Popper, professor of Semitic languages, emeritus, on the occasion of his seventy-fifth birthday, October 29, 1949" University of California Press (1951) p. 407 Multiple women originating from the Persian Gulf lived in Guangzhou's foreign quarter, they were all called "Persian women" (波斯婦 Po-ssu-fu or Bosifu).
↑ Tōyō Bunko (Japan). Kenkyūbu (1928). Memoirs of the Research Department of the Toyo Bunko (the Oriental Library), Issue 2. the University of Michigan: The Toyo Bunko. p. 34. Retrieved 2011-02-09.
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↑ Gene Expression: Western barbarian + Han women = Hui. Gnxp.com. Retrieved 9 May 2012.
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1 2 Christian Science Monitor: "In China, mixed marriages can be a labor of love – In one major Chinese city, marriages between Chinese and Africans are on the rise. In a country known for monoculture, it isn't easy" By Yepoka Yeebo September 21, 2013
↑ "Indian men marrying Chinese women". Times of India.
↑ Meiqi Lee (2004). Being Eurasian: memories across racial divides. Hong Kong University Press. p. 262. ISBN 962-209-671-9.
↑ Maria Jaschok, Suzanne Miers, ed. (1994). Women and Chinese patriarchy: submission, servitude, and escape. Zed Books. p. 223. ISBN 1-85649-126-9.
↑ Helen F. Siu (2011). Helen F. Siu, ed. Merchants' Daughters: Women, Commerce, and Regional Culture in South. Hong Kong University Press. p. 305. ISBN 988-8083-48-1. "The half-caste population of Hongkong were ... almost exclusively the offspring of these Tan-ka women." EJ Eitel, Europe in , the History of Hongkong from the Beginning to the Year 1882 (Taipei: Chen-Wen Publishing Co., originally published in Hong Kong by Kelly and Walsh. 1895, 1968), 169.
↑ Lethbridge, Henry J. (1978). Hong Kong, stability and change: a collection of essays. Oxford University Press. p. 75. The half-caste population in Hong Kong were, from the earliest days of the settlement of the Colony and down to the present day [1895], almost exclusively the off-spring of these Tan-ka people
↑ Eitel, Ernest John (1895). Europe in China: the history of Hongkong from the beginning to the year 1882. London: Luzac & Co. p. 169.
↑ Andrew, Elizabeth Wheeler and Bushnell, Katharine Caroline (2006). Heathen Slaves and Christian Rulers. Echo Library. p. 11. ISBN 1-4068-0431-2.
↑ John Mark Carroll (2007). A concise history of Hong Kong. Rowman & Littlefield. p. 36. ISBN 0-7425-3422-7. Most of the Chinese who came to Hong Kong in the early years were from the lower classes, such as laborers, artisans, Tanka outcasts, prostitutes, wanderers, and smugglers. That these people violated orders from authorities in Canton
↑ Henry J. Lethbridge (1978). Hong Kong, stability and change: a collection of essays. Oxford University Press. p. 75. This exceptional class of Chinese residents here in Hong Kong consists principally of the women known in Hong Kong by the popular nickname " ham-shui- mui " (lit. salt water girls), applied to these members of the so-called Tan-ka or boat
↑ Peter Hodge (1980). Peter Hodge, ed. Community problems and social work in Southeast Asia: the Hong Kong and Singapore experience. Hong Kong University Press. p. 33. ISBN 962-209-022-2. exceptional class of Chinese residents here in Hong Kong consists principally of the women known in Hong Kong by the popular nickname " ham-shui- mui " (lit. salt water girls), applied to these members of the so-called Tan-ka or boat
↑ Weiss, Anita M. (July 1991). "South Asian Muslims in Hong Kong: Creation of a 'Local Boy' Identity". Modern Asian Studies 25 (3): 417–53. doi:10.1017/S0026749X00013895.
↑ Ina Baghdiantz McCabe, Gelina Harlaftis, Iōanna Pepelasē Minoglou (2005). Diaspora Entrepreneurial Networks: Four Centuries of History. Berg Publishers. p. 256. ISBN 1-85973-880-X.
↑ Jonathan Porter (1996). Macau, the imaginary city: culture and society, 1557 to the present. Westview Press. ISBN 978-0-8133-2836-2.
↑ Annabel Jackson (2003). Taste of Macau: Portuguese Cuisine on the China Coast (illustrated ed.). Hong Kong University Press. p. x. ISBN 962-209-638-7. Retrieved 2014-02-02.
↑ João de Pina-Cabral, p. 39: To be a Macanese is fundamentally to be from Macao with Portuguese ancestors, but not necessarily to be of Sino-Portuguese descent. The local community was born from Portuguese men. ... but in the beginning the woman was Goanese, Siamese, Indo-Chinese, Malay – they came to Macao in our boats. Sporadically it was a Chinese woman.
↑ João de Pina-Cabral (2002). Between China and Europe: person, culture and emotion in Macao. Volume 74 of London School of Economics monographs on social anthropology (illustrated ed.). Berg. p. 39. ISBN 0-8264-5749-5. Retrieved 2012-03-01. To be a Macanese is fundamentally to be from Macao with Portuguese ancestors, but not necessarily to be of Sino-Portuguese descent. The local community was born from Portuguese men. ... but in the beginning the woman was Goanese, Siamese, Indo-Chinese, Malay – they came to Macao in our boats. Sporadically it was a Chinese woman.
↑ C. A. Montalto de Jesus (1902). Historic Macao (2 ed.). Kelly & Walsh, Limited. p. 41. Retrieved 2014-02-02.
↑ Austin Coates (2009). A Macao Narrative. Volume 1 of Echoes: Classics of Hong Kong Culture and History. Hong Kong University Press. p. 44. ISBN 962-209-077-X. Retrieved 2014-02-02.
↑ Camões Center (Columbia University. Research Institute on International Change) (1989). Camões Center Quarterly, Volume 1. Volume 1 of Echoes: Classics of Hong Kong Culture and History. The Center. p. 29. Retrieved 2014-02-02.
↑ João de Pina-Cabral (2002). Between China and Europe: person, culture and emotion in Macao. Volume 74 of London School of Economics monographs on social anthropology. Berg. p. 39. ISBN 0-8264-5749-5. When we established ourselves here, the Chinese ostracized us. The Portuguese had their wives, then, that came from abroad, but they could have no contact with the Chinese women, except the fishing folk, the tanka women and the female slaves. Only the lowest class of Chinese contacted with the Portuguese in the first centuries. But later the strength of Christianization, of the priests, started to convince the Chinese to become Catholic. ... But, when they started to be Catholics, they adopted Portuguese baptismal names and were ostracized by the Chinese Buddhists. So they joined the Portuguese community and their sons started having Portuguese education without a single drop of Portuguese blood.
1 2 3 João De Pina-Cabral (2002). Between China and Europe: Person, Culture and Emotion in Macao. Volume 74 of London School of Economics monographs on social anthropology. Berg. pp. 164–. ISBN 978-0-8264-5749-3.
1 2 9781157453604: Society of Macau: Macanese People, Public Holidays in Macau, Tanka People (Used, New, Out-of-Print). Alibris. Retrieved 29 January 2012.
↑ Christina Miu Bing Cheng (1999). Macau: a cultural Janus. Hong Kong University Press. p. 173. ISBN 962-209-486-4.
↑ Christina Miu Bing Cheng (1999). Macau: a cultural Janus. Hong Kong University Press. p. 170. ISBN 962-209-486-4. We can trace this fleeting and shallow relationship in Henrique de Senna Fernandes' short story, A-Chan, A Tancareira, (Ah Chan, the Tanka Girl) (1978). Senna Fernandes (1923–), a Macanese, had written a series of novels set against the context of Macau and some of which were made into films.
↑ Moffett, Samuel H. (1998). A History of Christianity in Asia: 1500–1900. Bishop Henry McNeal Turner Studies in North American Black Religion Series. Volume 2 of A History of Christianity in Asia: 1500–1900. Volume 2 (2, illustrated, reprint ed.). Orbis Books. p. 222. ISBN 1-57075-450-0. Retrieved December 10, 2014.
↑ Moffett, Samuel H. (2005). A history of Christianity in Asia, Volume 2 (2 ed.). Orbis Books. p. 222. ISBN 1-57075-450-0. Retrieved December 10, 2014.
↑ Free China Review, Volume 11. W.Y. Tsao. 1961. p. 54. Retrieved December 10, 2014.
↑ Covell, Ralph R. (1998). Pentecost of the Hills in Taiwan: The Christian Faith Among the Original Inhabitants (illustrated ed.). Hope Publishing House. p. 96. ISBN 0-932727-90-5. Retrieved December 10, 2014.
↑ Manthorpe, Jonathan (2008). Forbidden Nation: A History of Taiwan (illustrated ed.). Macmillan. p. 77. ISBN 0-230-61424-8. Retrieved December 10, 2014.
1 2 3 4 5 Leupp, Gary P. (2003). Interracial Intimacy in Japan. Continuum International Publishing Group. p. 52. ISBN 0-8264-6074-7.
1 2 Leupp, Gary P. (2003). Interracial Intimacy in Japan. Continuum International Publishing Group. pp. 52–3. ISBN 0-8264-6074-7.
↑ Leupp, Gary P. (2003). Interracial Intimacy in Japan. Continuum International Publishing Group. p. 53. ISBN 0-8264-6074-7.
1 2 Leupp, Gary P. (2003). Interracial Intimacy in Japan. Continuum International Publishing Group. p. 49. ISBN 0-8264-6074-7.
↑ Michael S. Laver (2011). The Sakoku Edicts and the Politics of Tokugawa Hegemony. Cambria Press. p. 152. ISBN 1-60497-738-8. Retrieved 2014-02-02.
↑ HOFFMAN, MICHAEL (May 26, 2013). "The rarely, if ever, told story of Japanese sold as slaves by Portuguese traders". The Japan Times. Retrieved 2014-03-02.
↑ "Europeans had Japanese slaves, in case you didn't know ...". Japan Probe. May 10, 2007. Retrieved 2014-03-02.
↑ Nelson, Thomas (Winter 2004). "Monumenta Nipponica (Slavery in Medieval Japan)" 59 (No. 4). Sophia University.: 463. JSTOR 25066328.
↑ Monumenta Nipponica: Studies on Japanese Culture, Past and Present, Volume 59, Issues 3-4. Jōchi Daigaku. Sophia University. 2004. p. 463. Retrieved 2014-02-02.
↑ Michael Weiner, ed. (2004). Race, Ethnicity and Migration in Modern Japan: Imagined and imaginary minorites (illustrated ed.). Taylor & Francis. p. 408. ISBN 0-415-20857-2. Retrieved 2014-02-02.
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↑ Anthony Appiah, Henry Louis Gates, eds. (2010). Encyclopedia of Africa, Volume 1 (illustrated ed.). Oxford University Press. p. 187. ISBN 0-19-533770-0. Retrieved 2014-02-02.
↑ "Now, One Out of 20 Marriages are Mixed!". Japan: Behind the Scenes (Hiragana Times). Archived from the original on 2008-06-02. Retrieved 15 July 2008.
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↑ 통계청 홈페이지 주소변경 안내. Nso.go.kr (2009-01-09). Retrieved 9 May 2012.
↑ Shin, Hae-In (2006-08-03). "Korea Greets New Era of Multiculturalism". The Korea Herald. Retrieved 2008-07-15.
↑ '한족여성 최다' (in Korean). News.
↑ Korean Men Use Brokers to Find Brides in Vietnam. NY Times (2007-02-22)
↑ More Koreans Marry Foreigners or Tie the Knot Again. Chosun Ilbo (March 30, 2006)
↑ Asian men seek brides from poorer nations. Usatoday (2008-02-27)
↑ "The Relations Between Korea and India: Korean-Indian Relations in Ancient History." page 3 of 9.
↑ Amit Bhattacharya (May 12, 2002). "The Korean 'sister' of Ayodhya". The Pioneer. Retrieved 2009-09-30.
↑ Lee, Hee-Soo (1991). "Early Korea-Arabic maritime relations based on Muslim sources". Korea Journal 31 (2): 21–32.
↑ "Muslim society in Korea is developing and growing". Pravda. 6 November 2002. Retrieved 2008-12-23.
↑ Grayson, James Huntley (2002). Korea: A Religious History. Routledge. p. 195. ISBN 0-7007-1605-X.
↑ Baker, Don (Winter 2006). "Islam Struggles for a Toehold in Korea". Harvard Asia Quarterly.
↑ Albert Hyma, Mary Stanton. Streams of civilization 1. Christian Liberty Press. p. 215. ISBN 0-89051-028-8.
1 2 "Arab and native intermarriage in Austronesian Asia". ColorQ World. Retrieved 2008-12-24.
↑ Tarling, Nicholas (1999). The Cambridge History of Southeast Asia. Cambridge: Cambridge University Press. p. 149. ISBN 0-521-66370-9.
↑ Bali Beach Gigolos Under Fire. Asia Sentinel, 4 May 2010
↑ Reid, Anthony (1990). Southeast Asia in the Age of Commerce, 1450–1680: The lands below the winds. Volume 1 of Southeast Asia in the Age of Commerce, 1450–1680 (illustrated, reprint, revised ed.). Yale University Press. p. 165. ISBN 0-300-04750-9. Retrieved December 10, 2014.
↑ MacLeod, Murdo J.; Rawski, Evelyn Sakakida, eds. (1998). European Intruders and Changes in Behaviour and Customs in Africa, America, and Asia Before 1800. Volume 30 of An Expanding World, the European Impact on World History, 1450–1800 , Vol 30 (illustrated, reprint ed.). Ashgate. p. 636. ISBN 0-86078-522-X. Retrieved December 10, 2014.
↑ Hughes, Sarah S.; Hughes, Brady, eds. (1995). Women in World History: Readings from prehistory to 1500. Volume 1 of Sources and studies in world history (illustrated ed.). M.E. Sharpe. p. 219. ISBN 1-56324-311-3. Retrieved December 10, 2014.
↑ Tingley, Nancy (2009). Asia Society. Museum, ed. Arts of Ancient Viet Nam: From River Plain to Open Sea. Andreas Reinecke, Museum of Fine Arts, Houston (illustrated ed.). Asia Society. p. 249. ISBN 0-300-14696-5. Retrieved December 10, 2014.
↑ Andaya, Barbara Watson (2006). The Flaming Womb: Repositioning Women in Early Modern Southeast Asia (illustrated ed.). University of Hawaii Press. p. 155. ISBN 0-8248-2955-7. Retrieved December 10, 2014.
1 2 Andaya, Barbara Watson. "From temporary wife to prostitute: sexuality and economic change in early modern Southeast Asia." Journal of Women's History 9, no. 4 (February 1998): 11-34.
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↑ Pinkerton, John (1819). A General Collection of the Best and Most Interesting Voyages and Travels in Various Parts of America, Volume 1. Longman, Hurst, Rees and Orme and Brown. p. 41. Retrieved December 10, 2014.
↑ Peletz, Michael G. (2009). Gender Pluralism: Southeast Asia Since Early Modern Times. Routledge. p. 89. ISBN 1-135-95489-5. Retrieved December 10, 2014.
↑ Dampier, William (1906). Masefield, John, ed. Dampier's voyages: consisting of a New voyage round the world, a Supplement to the Voyage round the world, Two voyages to Campeachy, a Discourse of winds, a Voyage to New Holland, and a Vindication, in answer to the Chimerical relation of William Funnell, Volume 1. E. Grant Richards. p. 393. Retrieved December 10, 2014.
↑ Dampier, William (1729). A Collection Of Voyages: In Four Volumes : Containing I. Captain William Dampier's Voyages Round the World … II. The Voyages of Lionel Wafer … III. A Voyage Round the World … IV. Capt. Cowley's Voyage Round the Globe … V. Capt. Sharp's Journey Over the Isthmus of Darien … VI. Capt. Wood's Voyage Through the Streights of Magellan … VII. Mr. Roberts's Adventures and Sufferings Amongst the Corfairs of the Levant … ; Illustrated with Maps and Draughts: Also Several Birds, Fishes, and Plants, Not Found in this Part of the World ; Curiously Engraven on Copper-Plates. ¬A New Voyage Round The World : Describing particularly The Isthmus of America, several Coasts and Islands in the West Indies, the Isles of Cape Verde, … ; Their Soil, Rivers, Harbours, Plants, Fruits, Animals, and Inhabitants ; Their Customs, Religion, Government, Trade, etc, Volume 1. Knapton. p. 395. Retrieved December 10, 2014.
↑ Purves, David Laing, ed. (1874). The English Circumnavigators: The Most Remarkable Voyages Round the World by English Sailors. William P. Nimmo. p. 256. Retrieved December 10, 2014.
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↑ Pinkerton, John (1819). A General Collection of the Best and Most Interesting Voyages and Travels in Various Parts of Asia: Many of which are Now First Translated Into English : Digested on a New Plan ; Illustr. with Plates, Volume 2. Longman. p. 484. Retrieved December 10, 2014.
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↑ Cope (Captain.) (1754). A New History of the East-Indies: With Brief Observations on the Religion, Customs, Manners and Trade of the Inhabitants. … With a Map of the Country, and Several Other Copper-plates, … By Captain Cope. M. Cooper; W. Reeve, and C. Sympson. p. 379. Retrieved December 10, 2014.
↑ Hamilton, Alexander (1997). Smithies, Michael, ed. Alexander Hamilton: A Scottish Sea Captain in Southeast Asia, 1689–1723 (illustrated, reprint ed.). Silkworm Books. p. 205. ISBN 974-7100-45-2. Retrieved December 10, 2014.
↑ Yegar, Moshe (1972). The Muslims of Burma: a Study of a Minority Group. Schriftenreihe des Südasien-Instituts der Universität Heidelberg. Wiesbaden: Harrassowitz. p. 6. ISBN 3-447-01357-5. OCLC 185556301.
↑ Lay, Pathi U Ko (1973). "Twentieth Anniversary Special Edition of Islam Damma Beikman". Myanmar Pyi and Islamic religion: 109–11.
↑ Muslim Communities in Myanmar. ColorQ World. ISBN 0-7391-0356-3.
↑ Daniels, Timothy P. (2005). Building Cultural Nationalism in Malaysia. Routledge. p. 189. ISBN 0-415-94971-8.
↑ Sheela Narayanan (October 17, 2008). "Go ahead, call me Chindian". AsiaOne. Retrieved 2009-10-08.
↑ "Interracial Dating & Marriage". asian-nation.org. Retrieved 2007-08-30.
↑ "Multiracial / Hapa Asian Americans". asian-nation.org. Retrieved 2007-08-30.
↑ Dumanig, Francisco P. (2009) Language Choice and Accommodation Strategies: The Case of Filipino-Malaysian Couples. 8th ISGC.
↑ 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 and Harriss, John (2000). Reinventing India: Liberalization, Hindu Nationalism and Popular Democracy. Polity press. p. 8. ISBN 0-7456-2076-0.
↑ Ayesha Jalal (1995). "Conjuring Pakistan: History as Official Imagining". International Journal of Middle East Studies 27 (1): 73–89. doi:10.1017/S0020743800061596. JSTOR 176188.
↑
- Jim Shaffer – "Current archaeological data do not support the existence of an Indo-Aryan or European invasion into South Asia any time in the pre- or protohistoric periods. Instead, it is possible to document archaeologically a series of cultural changes reflecting indigenous cultural developments from prehistoric to historic periods" Jim Shaffer. The Indo-Aryan Invasions : Cultural Myth and Archaeological Reality. *J.P. Mallory – "... the extraordinary difficulty of making a case for expansions from Andronovo to northern India, and 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" Bryant, Edwin (2001). The Quest for the Origins of Vedic Culture: The Indo-Aryan Migration Debate. Oxford University Press. ISBN 0-19-513777-9. . Bryant, Edwin F.; Patton, Laurie L., eds. (2005). The Indo-Aryan Controversy: Evidence and inference in Indian history. London: Routledge. ISBN 0-7007-1463-4.
↑ Scientists Connect Indian Castes and European Heritage. Scientific American. May 15, 2001.
↑ Basu, Analabha; et al. (2003). "Ethnic India: A Genomic View, With Special Reference to Peopling and Structure". Genome Research 13 (10): 2277–90. doi:10.1101/gr.1413403. PMC 403703. PMID 14525929.
↑ Mountain, Joanna L.; et al. (April 1995). "Demographic history of India and mtDNA-sequence diversity". American Journal of Human Genetics 56 (4): 979–92. PMC 1801212. PMID 7717409.
↑ Thanseem, Ismail; Thangaraj, Kumarasamy; Chaubey, Gyaneshwer; Singh, Vijay; Bhaskar, Lakkakula VKS; Reddy, B Mohan; Reddy, Alla G; Singh, Lalji (2006). "Genetic affinities among the lower castes and tribal groups of India: inference from Y chromosome and mitochondrial DNA". BMC Genetics 7: 42. doi:10.1186/1471-2156-7-42. PMC 1569435. PMID 16893451.
↑ Brian Handwerk (2006-01-10). "India Acquired Language, Not Genes, From West, Study Says". National Geographic News. Retrieved 2006-12-08.
↑ Indians are one people descended from two tribes. Dnaindia.com (2009-09-25). Retrieved 9 May 2012.
↑ Kalaydjieva, L.; Morar, B.; Chaix, R. and Tang, H. (2005). "A Newly Discovered Founder Population: The Roma/Gypsies". BioEssays 27 (10): 1084–94. doi:10.1002/bies.20287. PMID 16163730.
↑ Gresham, D; Morar, B; Underhill, PA; Passarino, G; Lin, AA; Wise, C; Angelicheva, D; Calafell, F; et al. (1 December 2001). "Origins and Divergence of the Roma (Gypsies)". American Journal of Human Genetics 69 (6): 1314–31. doi:10.1086/324681. PMC 1235543. PMID 11704928.
↑ Sitsayamkan (1967) The Greek Favourite of the King of Siam, Donald Moore Press, p. 17
↑ Keat Gin Ooi (2004). Southeast Asia: A Historical Encyclopedia, from Angkor Wat to East Timor. ABC-CLIO. pp. 1070–. ISBN 978-1-57607-770-2.
↑ Fisher, Michael Herbert (2006). Counterflows to Colonialism: Indian Traveller and Settler in Britain 1600–1857. Orient Blackswan. pp. 111–9, 129–30, 140, 154–6, 160–8. ISBN 81-7824-154-4.
1 2 Fisher, Michael H. (2007). "Excluding and Including "Natives of India": Early-Nineteenth-Century British-Indian Race Relations in Britain". Comparative Studies of South Asia, Africa and the Middle East 27 (2): 303–314 [304–5]. doi:10.1215/1089201x-2007-007.
↑ N. K. Mishra; Sabita Tripathy (2002). A Critical Response to Indian English Literature. Atlantic Publishers & Dist. pp. 59, 65, 68. ISBN 81-269-0082-2. Retrieved June 1, 2006.
↑ CHOWDHURY, RITA (November 18, 2012). "The Assamese Chinese story". The Hindu. Retrieved May 17, 2014.
↑ Das, Gaurav (Oct 22, 2013). "Tracing roots from Hong Kong to Assam". The Times of India. Retrieved May 17, 2014.
↑ editor (December 8, 2010). "CHINESE-ASSAMESE: How To Stay Silent In Chinese". Manipur Online. Retrieved May 17, 2014.
↑ MITRA, DOLA (Nov 29, 2010). "How To Stay Silent In Chinese". Outlook. Retrieved May 17, 2014.
↑ Sharma, Anup (22 October 2013). "HOMECOMING: CHINESE TO REVISIT BIRTHPLACE IN ASSAM". the pioneer (Guwahati). Retrieved May 17, 2014.
↑ "HOMECOMING: CHINESE TO REVISIT BIRTHPLACE IN ASSAM". The Telegraph, calcutta, india. April 18, 2010. Retrieved May 17, 2014.
↑ "Assamese of Chinese origin facing severe identity crisis". oneindia. May 17, 2015. Retrieved May 17, 2014.
↑ Bora, Bijay Sankar (May 25, 2015). "Taunted as spies, China war victims seethe silently". The Tribune (Guwahati). Retrieved May 17, 2014.
↑ TALUKDAR, SUSHANTA (November 8, 2010). "Assamese of Chinese origin can visit State: Gogoi". The Hindu (GUWAHATI). Retrieved May 17, 2014.
↑ leon (2010-04-29). "Sino-Indian war in 1962 – Bitter Memories". Dhapa. May 17, 2014
↑ Sarat Chandra Roy (Rai Bahadur), ed. (1959). Man in India, Volume 39. A. K. Bose. p. 309. Retrieved 2012-03-02. d: TAMIL-CHINESE CROSSES IN THE NILGIRIS, MADRAS. S. S. Sarkar* (Received on 21 September 1959) DURING May 1959, while working on the blood groups of the Kotas of the Nilgiri Hills in the village of Kokal in Gudalur, inquiries were made regarding the present position of the Tamil-Chinese cross described by Thurston (1909). It may be recalled here that Thurston reported the above cross resulting from the union of some Chinese convicts, deported from the Straits Settlement, and local Tamil Paraiyan
↑ Edgar Thurston, K. Rangachari (1909). Castes and tribes of southern India, Volume 2 (PDF). Government press. p. 99. Archived from the original on June 21, 2013. Retrieved 2012-03-02. 99 CHINESE-TAMIL CROSS in the Nilgiri jail. It is recorded * that, in 1868, twelve of the Chinamen " broke out during a very stormy night, and parties of armed police were sent out to scour the hills for them. They were at last arrested in Malabar a fortnight
↑ Edgar Thurston (2011). The Madras Presidency with Mysore, Coorg and the Associated States (reissue ed.). Cambridge University Press. p. 218. ISBN 1-107-60068-5. Retrieved 2014-05-17.
↑ RADHAKRISHNAN, D. (April 19, 2014). "Unravelling Chinese link can boost Nilgiris tourism". The Hindu. Archived from the original on April 19, 2014. Retrieved 2014-05-17. http://www.bulletin247.com/english-news/show/unravelling-chinese-link-can-boost-nilgiris-tourism
↑ Raman, A (May 31, 2010). "Chinese in Madras". The New Indian Express. Retrieved 2014-05-17.
↑ Raman, A (July 12, 2010). "Quinine factory and Malay-Chinese workers". The New Indian Express. Retrieved 2014-05-17.
↑ "Chinese connection to the Nilgiris to help promote tourism potential". travel News Digest. 2013. Retrieved 2014-05-17.
↑ W. Francis (1908). The Nilgiris. Volume 1 of Madras District Gazetteers (reprint ed.). Logos Press. p. 184. Archived from the original on 2014-05-17. Retrieved 2014-05-17.
↑ Madras (India : State) (1908). Madras District Gazetteers, Volume 1. Superintendent, Government Press. p. 184. Retrieved 2014-05-17.
↑ W. Francis (1908). The Nilgiris. Concept Publishing Company. p. 184. Retrieved 2014-05-17.
↑ Government Museum (Madras, India) (1897). Bulletin …, Volumes 2-3. MADRAS: Printed by the Superintendent, Govt. Press. p. 31. Retrieved 2012-03-02. ON A CHINESE-TAMIL CKOSS.

Halting in the course of a recent anthropological expedition on the western side of the Nilgiri plateau, in the midst of the Government Cinchona plantations, I came across a small settlement of Chinese, who have squatted for some years on the slopes of the hills between Naduvatam and Gudalur, and developed, as the result of 'marriage' with Tamil pariah women, into a colony, earning an honest livelihood by growing vegetables, cultivating cofl'ce on a small scale, and adding to their income from these sources by the economic products of the cow. An ambassador was sent to this miniature Chinese Court with a suggestion that the men should, in return for monies, present themselves before me with a view to their measurements being recorded. The reply which came back was in its way racially characteristic as between Hindus and Chinese. In the case of the former, permission to make use of their bodies for the purposes of research depends essentially on a pecuniary transaction, on a scale varying from two to eight annas. The Chinese, on the other hand, though poor, sent a courteous message to the effect that they did not require payment in money, but would be perfectly happy if I would give them, as a memento, copies of their photographs.

The measurements of a single family, excepting a widowed daughter whom I was not permitted to see, and an infant in arms, who was pacified with cake while I investigated its mother, are recorded in the following table:
↑ Edgar Thurston (2004). Badagas and Irulas of Nilgiris, Paniyans of Malabar: A Cheruman Skull, Kuruba Or Kurumba – Summary of Results. Volume 2, Issue 1 of Bulletin (Government Museum (Madras, India)). Asian Educational Services. p. 31. ISBN 81-206-1857-2. Retrieved 2012-03-02.
↑ Government Museum (Madras, India) (1897). Bulletin …, Volumes 2-3. MADRAS: Printed by the Superintendent, Govt. Press. p. 32. Retrieved 2012-03-02. The father was a typical Chinaman, whose only grievance was that, in the process of conversion to Christianity, he had been obliged to 'cut him tail off.' The mother was a typical Tamil Pariah of dusky hue. The colour of the children was more closely allied to the yellowish tint of the father than to the dark tint of the mother; and the semimongol parentage was betrayed in the slant eyes, flat nose, and (in one case) conspicuously prominent cheek-bones.

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

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

It will be interesting to note, hereafter, what is the future of the younger members of this quaint little colony, and to observe the physical characters, temperament, improvement or deterioration, fecundity, and other points relating to the cross-breed resulting from the union of Chinese and Tamil.
↑ Edgar Thurston (2004). Badagas and Irulas of Nilgiris, Paniyans of Malabar: A Cheruman Skull, Kuruba Or Kurumba – Summary of Results. Volume 2, Issue 1 of Bulletin (Government Museum (Madras, India)). Asian Educational Services. p. 32. ISBN 81-206-1857-2. Retrieved 2012-03-02.
↑ Edgar Thurston, K. Rangachari (1987). Castes and Tribes of Southern India (illustrated ed.). Asian Educational Services. p. 99. ISBN 81-206-0288-9. Retrieved 2012-03-02. The father was a typical Chinaman, whose only grievance was that, in the process of conversion to Christianity, he had been obliged to "cut his tail off." The mother was a typical dark-skinned Tamil paraiyan,
↑ Edgar Thurston, K. Rangachari (1987). Castes and Tribes of Southern India (illustrated ed.). Asian Educational Services. p. 98. ISBN 81-206-0288-9. Retrieved 2012-03-02.
↑ Edgar Thurston, K. Rangachari (1987). Castes and Tribes of Southern India (illustrated ed.). Asian Educational Services. p. 99. ISBN 81-206-0288-9. Retrieved 2012-03-02.
↑ Government Museum (Madras, India), Edgar Thurston (1897). Note on tours along the Malabar coast. Volumes 2-3 of Bulletin, Government Museum (Madras, India). Superintendent, Government Press. p. 31. Retrieved 2014-05-17.
↑ Government Museum (Madras, India) (1894). Bulletin, Volumes 1-2. Superintendent, Government Press. p. 31. Retrieved 2014-05-17.
↑ Government Museum (Madras, India) (1894). Bulletin. v. 2 1897–99. Madras : Printed by the Superintendent, Govt. Press. p. 31. Retrieved 2014-05-17.
↑ Madras Government Museum Bulletin. Vol II. Madras. 1897. p. 31. Retrieved 2014-05-17.
↑ Sarat Chandra Roy (Rai Bahadur) (1954). Man in India, Volume 34, Issue 4. A.K. Bose. p. 273. Retrieved 2012-03-02. Thurston found the Chinese element to be predominant among the offspring as will be evident from his description. 'The mother was a typical dark-skinned Tamil Paraiyan. The colour of the children was more closely allied to the yellowish
↑ Mahadeb Prasad Basu (1990). An anthropological study of bodily height of Indian population. Punthi Pustak. p. 84. Retrieved 2012-03-02. Sarkar (1959) published a pedigree showing Tamil-Chinese-English crosses in a place located in the Nilgiris. Thurston (1909) mentioned an instance of a mating between a Chinese male with a Tamil Pariah female. Man (Deka 1954) described
↑ Man in India, Volumes 34-35. A. K. Bose. 1954. p. 272. Retrieved 2012-03-02. (c) Tamil (female) and African (male) (Thurston 1909). (d) Tamil Pariah (female) and Chinese (male) (Thuston, 1909). (e) Andamanese (female) and UP Brahmin (male ) (Portman 1899). (f) Andamanese (female) and Hindu (male) (Man, 1883).
↑ Sarat Chandra Roy (Rai Bahadur) (1954). Man in India, Volume 34, Issue 4. A.K. Bose. p. 272. Retrieved 2012-03-02. (c) Tamil (female) and African (male) (Thurston 1909). (d) Tamil Pariah (female) and Chinese (male) (Thuston, 1909). (e) Andamanese (female) and UP Brahmin (male ) (Portman 1899). (f) Andamanese (female) and Hindu (male) (Man, 1883).
↑ Edgar Thurston, K. Rangachari (1987). Castes and Tribes of Southern India (illustrated ed.). Asian Educational Services. p. 100. ISBN 81-206-0288-9. Retrieved 2012-03-02. the remaining three cases, a sub-brachycephalic head (80-1 ; 80-1 ; 82-4) has resulted from the union of a mesaticephalic Chinaman (78•5) with a sub-dolichocephalic Tamil Paraiyan (76-8).
↑ Sarat Chandra Roy (Rai Bahadur), ed. (1959). Man in India, Volume 39. A. K. Bose. p. 309. Retrieved 2012-03-02. d: TAMIL-CHINESE CROSSES IN THE NILGIRIS, MADRAS. S. S. Sarkar* ( Received on 21 September 1959 ) iURING May 1959, while working on the blood groups of the Kotas of the Nilgiri Hills in the village of Kokal in Gudalur, enquiries were made regarding the present position of the Tamil-Chinese cross described by Thurston (1909). It may be recalled here that Thurston reported the above cross resulting from the union of some Chinese convicts, deported from the Straits Settlement, and local Tamil Paraiyan
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↑ According to Alessandro Vezzosi, Head of the Leonardo Museum in Vinci, there is evidence that Piero owned a Middle Eastern slave called Caterina who gave birth to a boy called Leonardo. That Leonardo had Middle Eastern blood is supported by the reconstruction of a fingerprint: Falconi, Marta (2006-12-01). "Experts Reconstruct Leonardo Fingerprint". The Associated Press.
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↑ "Study finds Britons are descended from farmers who left Iraq and Syria 10,000 years ago". Mail Online.
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1 2 3 Ansari, Humayun (2004). The Infidel Within: The History of Muslims in Britain, 1800 to the Present. C. Hurst & Co. Publishers. pp. 93–4. ISBN 1-85065-685-1.
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↑ Redfern, John (1955). "An appeal". Ruth and Seretse: "A Very Disreputable Transaction". London: Victor Gollancz. p. 221. The British government knew well enough, throughout the dispute, that the Union [of South Africa]'s Nationalist Government was playing up the theme of the protectorates, and that it was within the Union's power to apply economic sanctions at any time. (The latest available figures show that more than half the cattle exported from Bechuanaland go to the Union ...)
↑ Rider, Clare (2003). "The "Unfortunate Marriage" of Seretse Khama". The Inner Temple Yearbook 2002/2003. Inner Temple. Archived from the original on 2006-07-19. Retrieved 2006-08-06. "Under the provisions of the South Africa Act of 1909, the Union laid claim to the neighbouring tribal territories and, as the Secretary of State for Commonwealth Relations pointed out to the Cabinet in 1949, the 'demand for this transfer might become more insistent if we disregard the Union government's views'. He went on, 'indeed, we cannot exclude the possibility of an armed incursion into the Bechuanaland Protectorate from the Union if Serestse were to be recognised forthwith, while feeling on the subject is inflamed'."
↑ Rider, Clare (2003). "The "Unfortunate Marriage" of Seretse Khama". The Inner Temple Yearbook 2002/2003. Inner Temple. Archived from the original on 2006-07-19. Retrieved 2006-08-06. "Since, in their opinion, friendly and co-operative relations with South Africa and Rhodesia were essential to the well-being of the Bamangwato Tribe and the whole of the Protectorate, Serestse, who enjoyed neither, could not be deemed fit to rule. They concluded: 'We have no hesitation in finding that, but for his unfortunate marriage, his prospects as Chief are as bright as those of any native in Africa with whom we have come into contact'."
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↑ Donovan, S. (2004) Stress and coping techniques in successful intercultural marriages. Thesis submitted to the Faculty of the Virginia Polytechnic Institute and State University, 1–87.
↑ Thompson J, Collier M (2006). "Toward Contingent Understandings of Intersecting Identifications among Selected U.S. Interracial Couples: Integrating Interpretive and Critical Views". Communication Quarterly 54 (4): 487–506. doi:10.1080/01463370601036671.
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External links

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