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Journal articles on the topic 'Interracial marriages'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Yang, Philip, and Maggie Bohm-Jordan. "Patterns of Interracial and Interethnic Marriages among Foreign-Born Asians in the United States." Societies 8, no. 3 (2018): 87. http://dx.doi.org/10.3390/soc8030087.

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This study examines the patterns of interracial marriage and interethnic marriage among foreign-born Asians in the United States, using pooled data from the 2008–2012 American Community Surveys. Results show that the most dominant pattern of marriage among foreign-born Asians was still intra-ethnic marriage and that interracial marriage, especially with whites, rather than interethnic marriage among Asians, remained the dominant pattern of intermarriages. Out of all foreign-born Asian marriages, inter-Asian marriages stayed at only about 3%. Among all foreign-born Asian groups, Japanese were m

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2

Fryer, Roland G. "Guess Who's Been Coming to Dinner? Trends in Interracial Marriage over the 20th Century." Journal of Economic Perspectives 21, no. 2 (2007): 71–90. http://dx.doi.org/10.1257/jep.21.2.71.

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This paper studies marriages across black, white, and Asian racial lines. Marrying across racial lines is a rare event, even today. Interracial marriages account for approximately 1 percent of white marriages, 5 percent of black marriages, and 14 percent of Asian marriages. Following a brief history of the regulation of race and romance in America, I analyze interracial marriage using census data from 1880–2000, uncovering a rich set of cross-section and time-series patterns. I investigate the extent to which three different theories of interracial marriage can account for the patterns discove

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Lichter, Daniel T., and Zhenchao Qian. "Boundary Blurring? Racial Identification among the Children of Interracial Couples." ANNALS of the American Academy of Political and Social Science 677, no. 1 (2018): 81–94. http://dx.doi.org/10.1177/0002716218760507.

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This article uses data, pooled annually, from the 2008 to 2014 American Community Survey (ACS) to document (1) recent fertility patterns among interracially married couples and (2) the racial or ethnic identification of the children from interracial marriages. We find that a sizable minority of America’s children from mixed-race marriages are identified by their parents as monoracial, which suggests that mixed-race children are seriously underreported. Moreover, the assignment of race is highly uneven across interracial marriages comprising husbands and wives with different racial backgrounds.

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Lemi, Danielle Casarez, and Augustine Kposowa. "ARE ASIAN AMERICANS WHO HAVE INTERRACIAL RELATIONSHIPS POLITICALLY DISTINCT?" Du Bois Review: Social Science Research on Race 14, no. 2 (2017): 557–75. http://dx.doi.org/10.1017/s1742058x18000024.

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AbstractResearch on interracial marriage and relationships uses the incidence of interracial romantic relationships to measure immigrant assimilation. Little attention, however, has been paid to the implications of interracial relationships for racial group politics. Are those who practice exogamy politically distinct from those who do not? We develop testable hypotheses from existing theories of and literature on interracial marriages/relationships. We test these hypotheses on several outcomes using the 2008 National Asian American Survey of Asian Americans, as this group has one of the highe

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Macpherson, David A., and James B. Stewart. "Racial Differences in Married Female Labor Force Participation Behavior: An Analysis Using Interracial Marriages." Review of Black Political Economy 21, no. 1 (1992): 59–68. http://dx.doi.org/10.1007/bf02689954.

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Based on data from the 1980 census, three major findings emerge from this study. First, the labor force participation rate is higher for women in black-white interracial marriages than women in endogamous marriages. Second, the labor force participation rate of wives in interracial marriages, after adjusting for differences in observed personal characteristics, is approximately halfway between that of women in white homogeneous and black homogeneous marriages. Third, interracial marriages are more likely among women who are younger, Hispanic, foreign-born, more educated, previously married, an

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6

Sossah, Laurisse. "Couples' Experiences and Perspectives on Interracial Marriage: A Phenomenological Study Among Adventists." International Forum Journal 15, no. 2 (2012): 102. https://doi.org/10.63201/yxqy9253.

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Today’s world is often defined as a world without borders, or a global village. The distance between countries and continents seems to get shorter with the innovation of faster means of transportation and telecommunication. This new reality has given a different face to the world; meeting different people and mixed communities is no longer strange. In this new configuration, interracial marriages in both Christian and non-Christian communities have increased significantly, but very few studies look at the interracial marriage from the couples’ perspective. This study probes experiences and per

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7

Forry, Nicole D., Leigh A. Leslie, and Bethany L. Letiecq. "Marital Quality in Interracial Relationships." Journal of Family Issues 28, no. 12 (2007): 1538–52. http://dx.doi.org/10.1177/0192513x07304466.

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African American/White interracial couples are a rapidly growing segment of the population. However, little is known about factors related to marital quality for these couples. The authors examine the relationships between sex role ideology, perception of relationship unfairness, and marital quality among a sample of 76 married African American/White interracial couples from the mid-Atlantic region. The results indicate that interracial couples are similar to same-race couples in some ways. In particular, women, regardless of race, report their marriages to be more unfair to them than do men.

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Lewis, Earl, and Heidi Ardizzone. "A Modern Cinderella: Race, Sexuality, and Social Class in the Rhinelander Case." International Labor and Working-Class History 51 (April 1997): 129–47. http://dx.doi.org/10.1017/s0147547900002015.

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On November 13, 1924, the first public announcements of white scion Leonard Kip Rhinelander's secret marriage to a working-class “colored” woman, Alice Jones, exploded across the front pages of New York newspapers. Although Rhinelander, a wealthy white socialite, ignored family orders and stayed with his wife through the first week or so of the scandal, few were surprised when he ultimately left her and filed an annulment suit. While New York did not outlaw interracial marriages, Leonard's suit reflected the extent of public sentiment against such marriages. Claiming he had not known Alice was

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9

Djati, Magdalena Daru, and Ira Darmawanti. "Penyesuaian Diri Pada Perempuan Yang Menikah Beda Suku." INCARE, International Journal of Educational Resources 5, no. 1 (2024): 019–45. http://dx.doi.org/10.59689/incare.v5i1.904.

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Women in interracial marriages tend to face more differences than women in same-race marriages. The differences require women to adjust themselves more. This research aims to examine the process of self-adjustment done by women in interracial marriages. The research approach used was case study. Data was collected using semi-structured interviews to two participants and four significant others. Through the research, it was revealed that the self-adjustment took four forms which were adjustment to their husband, sexual adjustment, financial adjustment, and adjustment to their husband’s family.

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Osanami Törngren, Sayaka. "Attitudes toward interracial marriages and the role of interracial contacts in Sweden." Ethnicities 16, no. 4 (2016): 568–88. http://dx.doi.org/10.1177/1468796816638400.

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Malki, Ilham. "A Discursive Examination of White Americans’ Attitudes about White-Black Interracial Marriages in USA." European Journal of Social Sciences 4, no. 1 (2021): 88. http://dx.doi.org/10.26417/831kva96x.

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The primary objective of this article is to manifest by means of discourse analysis the attitudes of White Americans towards White-Black interracial marriages. The research draws on qualitative analysis of the discourse of some white Americans to find out the genuine convictions they bear about interracial unions, especially those incorporating Blacks and Whites. Regardless of the fact that White Americans have asserted their approval of White-Black marriages, the results of the study reveal that some White-Americans are still not in favour of their close relatives marrying outside their own r

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12

Telles, Edward E. "Racial Distance and Region in Brazil: Intermarriage in Brazilian Urban Areas." Latin American Research Review 28, no. 2 (1993): 141–62. http://dx.doi.org/10.1017/s0023879100037432.

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Interracial marriage is common in Brazil today despite an overall preference for racial endogamy. Fully one-fifth of all Brazilian unions in 1980 were racially exogenous (Silva 1987), although only a small portion of those marriages involved persons of widely differing colors. Indeed, 93 percent of interracial unions in 1980 were between whites and browns (pardos—persons of mixed race or mulattos) or between browns and blacks; only the remaining 7 percent (1.3 percent of all unions) took place between whites and blacks (Silva 1987, 73). Because intermarriage is the ultimate indicator of social

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신형진. "Interracial and Interethnic Marriages among Asian Americans." Multiculture & Peace 10, no. 1 (2016): 103–20. http://dx.doi.org/10.22446/mnpisk.2016.10.1.005.

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NASCIMENTO, WASHINGTON SANTOS. "O casamento do preto Marajá com a branca Arlete: relações amorosas e racismo em ”Os discursos do Mestre Tamoda” de Uanhenga Xitu." Outros Tempos: Pesquisa em Foco - História 16, no. 27 (2019): 26–41. http://dx.doi.org/10.18817/ot.v16i27.649.

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A partir do diálogo entre história e literatura debatemos sobre relações amorosas inter-raciais, racismo e a discriminação em Luanda, capital de Angola, através da análise do relato sobre o ”casamento” do homem ”preto” e do ”mato” angolano, Marajá, e da mulher portuguesa e branca, Arlete, presente no romance ”Os discursos do mestre Tamoda” do escritor angolano Uanhenga Xitu.Palavras-chave: Luanda. Casamentos inter-raciais.Uanhenga Xitu.THE MARRIAGE BETWEEN BLACK MAN MARAJá AND WHITE WOMAN ARLETE: relationships and racism in "The Speeches of Master Tamoda" by Uanhenga XituAbstract: From the dia

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Buja, Elena. "How Culture-Specific Practices and Values May Influence International (Romanian–South Korean) Marriages." Acta Universitatis Sapientiae, Philologica 15, no. 3 (2023): 17–40. http://dx.doi.org/10.2478/ausp-2023-0025.

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Abstract The aim of my research study is to identify the barriers that cross-cultural and interracial couples are confronted with and the ways they try to overcome these potential obstacles in order for their marriage to work, with a focus on Romanian–Korean couples (Romanian wives and Korean husbands). At stake are many aspects pertaining to culture such as religious or ideological beliefs (Christianity vs. Confucianism), individualism vs. collectivism, egalitarian vs. non-egalitarian treatment of women, the language adopted by the spouses, family expectations, as well as the discrimination o

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Shiao, Jiannbin Lee. "The Meaning of Honorary Whiteness for Asian Americans: Boundary Expansion or Something Else?" Comparative Sociology 16, no. 6 (2017): 788–813. http://dx.doi.org/10.1163/15691330-12341445.

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AbstractResearch on interracial intimacy divides between quantitative comparisons of interracial and same-race marriages and qualitative studies of existing interracial unions. This article bridges the divide by examining how interracial dating histories differ from same-race dating histories among Asian Americans, a group that sociologists consistently regard as potentially having attained a racial status as “honorary whites.” Synthesizing the literatures on ethnic boundaries, homogamy, and interracial intimacy, the author examines the role of boundary processes in differentiating same-race a

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Fourie, Johan, and Kris Inwood. "Interracial marriages in twentieth-century Cape Town: evidence from Anglican marriage records." History of the Family 24, no. 3 (2019): 629–52. http://dx.doi.org/10.1080/1081602x.2019.1631873.

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Piatkowska, Sylwia J., Steven F. Messner, and Andreas Hövermann. "Black Out-group Marriages and Hate Crime Rates: A Cross-sectional Analysis of U.S. Metropolitan Areas." Journal of Research in Crime and Delinquency 57, no. 1 (2019): 105–35. http://dx.doi.org/10.1177/0022427819864142.

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Objectives: This study introduces an indicator of racial out-group marriage to the research on hate crime. Drawing upon a variant of group threat theory, we hypothesize that Black out-group marriage with Whites will be positively related to anti-Black hate crime rates insofar as such marriages are perceived as transgressions of cultural boundaries. Informed by Allport’s contact theory, we hypothesize that Black out-group marriage with Whites will be negatively related to anti-Black hate crime rates insofar as such marriages indicate intercultural accommodation. Methods: Using data for a sample

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19

Lewis, Jr., Richard. "Family Member Acceptance of Black-White Marriages: The Impact of Age, Gender, Race, and Socioeconomic Status." World Journal of Social Science Research 3, no. 4 (2016): 649. http://dx.doi.org/10.22158/wjssr.v3n4p649.

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<p><em>This research effort examined support levels associated with Black/White interracial marriage. Differences in support for Black/White marriages between Black and White family members along with other variables that influence support attitudes was explored. Age, gender, family income, marital status, and residence were used as control variables. Information from the General Social Survey conducted in 2014 was used to focus the analytical process. The theoretical hypothesis posited that assimilation is differential and more problematic for those racial groups whose members are

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Wang, Xiafei, Fei Shen, Yongjun Zhang, and Shiyou Wu. "Adverse Childhood Experiences in Latinx Families: A Comparison between Intraracial and Interracial Families." Societies 12, no. 6 (2022): 173. http://dx.doi.org/10.3390/soc12060173.

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Racial/ethnic minorities are prone to adverse childhood experiences (ACEs), posing a concern over social justice. However, the influence of interracial family structure has been rarely discussed. Considering that 26% of Hispanic individuals form interracial marriages in the U.S., we need to examine whether interracial family structure matters for ACEs disparities in Latinx families. We hypothesized that there were differences in ACEs between intraracial and interracial families in the Latinx population. A Latinx sample was collected from the Fragile Family and Child Well-being Studies with 111

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21

Werner, Winter Jade. "All in the Family? Missionaries, Marriage, and Universal Kinship in Jane Eyre." Nineteenth-Century Literature 72, no. 4 (2018): 452–86. http://dx.doi.org/10.1525/ncl.2018.72.4.452.

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Winter Jade Werner, “All in the Family? Missionaries, Marriage, and Universal Kinship in Jane Eyre” (pp. 452–486) As a number of critics have shown, Charlotte Brontë’s Jane Eyre (1847) has as a central theme the analysis of certain essential contradictions in a constellation of ideas concerning kinship and race. In this essay, I propose that these contradictions—which receive fullest exposition in the missionary St John’s determination to wed his kinswoman Jane—gesture toward the history of these issues as they were enacted in missionary literature. Jane Eyre, this essay contends, roots itself

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Qian, Zhenchao. "Breaking the Last Taboo: Interracial Marriage in America." Contexts 4, no. 4 (2005): 33–37. http://dx.doi.org/10.1525/ctx.2005.4.4.33.

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Interracial marriages are becoming more common, but skin color still matters in America. As minorities—especially Asian and Hispanic Americans—move up the ladder and integrate neighborhoods, they increasingly marry whites. Still, strong racial identities and lingering prejudice, particularly toward African Americans, limit this most intimate form of integration.

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Amoateng, Acheampong Yaw, and Tim B. Heaton. "Changes in Interracial Marriages in South Africa: 1996-2011." Journal of Comparative Family Studies 48, no. 4 (2017): 365–81. http://dx.doi.org/10.3138/jcfs.48.4.365.

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Han, Beenna. "Race, gender, and power in Asian American interracial marriages." Social Science Research 96 (May 2021): 102542. http://dx.doi.org/10.1016/j.ssresearch.2021.102542.

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Petts, Amy L., and Richard J. Petts. "Gender Matters: Racial Variation and Marital Stability Among Intraracial Couples." Journal of Family Issues 40, no. 13 (2019): 1808–31. http://dx.doi.org/10.1177/0192513x19849631.

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Studies assessing differences between intraracial and interracial marriages typically use race data from one time point. Yet because racial identification can vary across time, context, or perspective, whether a relationship is defined as intraracial or interracial can also differ. We use a sample of 2,845 respondents from the National Longitudinal Survey of Youth, 1997, whose marriages are intraracial (based on 2002 data) to examine whether marital stability differs for those whose racial identification varied across waves and whether this effect is moderated by gender. Approximately 6% of re

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Chairani, Dessita. "Interracial Marriage Resistance by Minangkabau Traditional Figures, Mamak and BundoKanduang, in Film (Sociological Analysis of the Film Liam and Laila)." International Journal of Research and Innovation in Social Science VIII, IIIS (2024): 1233–44. http://dx.doi.org/10.47772/ijriss.2024.803083s.

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The marriage between an Indonesian man and an English woman caused a sensation among the Indonesian society back in 2015. The marriage of Bayu Kumbara, a man from West Sumatra, with an English woman named Jennifer Brocklehurst went viral among Indonesian people. Bayu, who worked as a tour guide, met Jennifer when she hired his services as a guide during her visit to West Sumatra. This was the moment of their meeting, which eventually led to their marriage on October 1, 2016 (Prasetyowati, 2018). In addition to Bayu and Jennifer, there was also a young man from Magelang named Karna Radheya, who

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Sofyan, Agus Sholahuddin, and Praptining Sukowat. "Customary Marriage Culture of the Gampong Iboih Community(Study of Social Change in Interracial Marriages in Suka Makmue District, Sabang City, Aceh Province)." International Journal of Research in Social Science and Humanities 05, no. 07 (2024): 47–67. http://dx.doi.org/10.47505/ijrss.2024.7.5.

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The process of carrying out an interracial marriage often requires a process in which couples from different cultures attempt to incorporate elements of their respective cultures into their marriage. There are also social changes in marriage from various aspects in society, namely traditional norms, religious values, cultural traditions, cultural commitment and communication between nations. This research aims to describe and analyze the culture of interracial marriage in the Gampong Iboih community, Suka Makmue District, Sabang City and analyze the supporting and inhibiting factors of the tra

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Hegar, Rebecca, L., and Geoffrey L. Greif. "Parental Abduction of Children from Interracial and Cross-Cultural Marriages." Journal of Comparative Family Studies 25, no. 1 (1994): 135–42. http://dx.doi.org/10.3138/jcfs.25.1.135.

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Qian, Zhenchao, Sampson Lee Blair, and Stacey D. Ruf. "Asian American Interracial and Interethnic Marriages: Differences by Education and Nativity1." International Migration Review 35, no. 2 (2006): 557–86. http://dx.doi.org/10.1111/j.1747-7379.2001.tb00029.x.

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Grimshaw, Patricia. "Interracial Marriages and Colonial Regimes in Victoria and Aotearoa/New Zealand." Frontiers: A Journal of Women Studies 23, no. 3 (2002): 12–28. http://dx.doi.org/10.1353/fro.2003.0008.

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Sudip Talukdar. "Representations of Interracial relationships in Voices in the Night and On the Face of the Waters by Flora Annie Steel." Creative Launcher 8, no. 6 (2023): 1–10. http://dx.doi.org/10.53032/tcl.2023.8.6.01.

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Interracial relationships and marriages were a controversial matter in colonial India. During the first few decades it was fairly tolerated as a measure of convenience by the British colonial power. But as the years wore on, attitudes began to change and rigidity set in. Such relationships were no longer encouraged and they also entailed many disadvantages for an Anglo-Indian in the social life of Anglo-India. In this article, I have tried to show how Flora Annie Steel, a female Anglo-Indian novelist, has presented interracial relationships at the turn of the 19th century in two of her novels.

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Romero, Robert Chao. "“El destierro de los Chinos”." Aztlán: A Journal of Chicano Studies 32, no. 1 (2007): 113–44. http://dx.doi.org/10.1525/azt.2007.32.1.113.

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This essay examines Chinese-Mexican interracial marriage during the early twentieth century through the lens of Mexican popular culture. Comedy, poetry, cartoons, and musical recordings of the time portrayed these marriages as relationships of abuse, slavery, and neglect, and rejected the offspring of such unions as subhuman and unworthy of full inclusion in the Mexican national community. Marriage with prosperous Chinese merchants was scornfully depicted as a shortcut by which slothful Mexican women secured lives of material comfort without working. Such popular criticism was often couched wi

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Torche, Florencia, and Peter Rich. "Declining Racial Stratification in Marriage Choices? Trends in Black/White Status Exchange in the United States, 1980 to 2010." Sociology of Race and Ethnicity 3, no. 1 (2016): 31–49. http://dx.doi.org/10.1177/2332649216648464.

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The status exchange hypothesis suggests that partners in black/white marriages in the United States trade racial for educational status, indicating strong hierarchical barriers between racial groups. The authors examine trends in status exchange in black/white marriages and cohabitations between 1980 and 2010, a period during which these unions increased from 0.3 percent to 1.5 percent of all young couples. The authors find that status exchange between black men and white women did not decline among either marriages or cohabitations, even as interracial unions became more prevalent. The author

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Thompson, Aaron, Walter R. Johnson, D. Michael Warren, and Raymond M. Lee. "Inside the Mixed Marriage: Accounts of Changing Attitudes, Patterns, and Perceptions of Cross-Cultural and Interracial Marriages." Journal of Marriage and the Family 56, no. 4 (1994): 1050. http://dx.doi.org/10.2307/353619.

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Harris, David R., and Hiromi Ono. "How many interracial marriages would there be if all groups were of equal size in all places? A new look at national estimates of interracial marriage." Social Science Research 34, no. 1 (2005): 236–51. http://dx.doi.org/10.1016/j.ssresearch.2004.01.002.

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Peshkova, Vera. "Intermarriages: Factors, Characteristics and their Impact on Family and Society (Foreign Research Review)." Sociological Journal 30, no. 3 (2024): 124–44. http://dx.doi.org/10.19181/socjour.2024.30.3.6.

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Intermarriage is one of the striking examples of extreme diversity as a key characteristic of the modern world. The most common and the most actively studied form of intermarriage are interracial, interethnic and interfaith marriages, as evidenced by the situations in different countries, primarily those that are actively accepting migrants. Studying intermarriages requires a complex approach that primarily includes an understanding of their place and role in migration, socio-economic, demographic and socio-cultural processes both in each country individually and globally. Based on this premis

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Junghee Lee. "A Conversational Analysis of Spoken Language of Wives of Interracial Marriages in Korea." Bilingual Research ll, no. 39 (2009): 265–92. http://dx.doi.org/10.17296/korbil.2009..39.265.

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Afful, Stephanie E., Corinne Wohlford, and Suzanne M. Stoelting. "Beyond “Difference”: Examining the Process and Flexibility of Racial Identity in Interracial Marriages." Journal of Social Issues 71, no. 4 (2015): 659–74. http://dx.doi.org/10.1111/josi.12142.

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Heuer, Jennifer. "The One-Drop Rule in Reverse? Interracial Marriages in Napoleonic and Restoration France." Law and History Review 27, no. 3 (2009): 515–48. http://dx.doi.org/10.1017/s0738248000003898.

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In the early nineteenth century, an obscure rural policeman petitioned the French government with an unusual story. Charles Fanaye had served with Napoleon's armies in Egypt. Chased by Mameluks, he was rescued in the nick of time by a black Ethiopian woman and hidden in her home. Threatened in turn by the Mameluks, Marie-Hélène (as the woman came to be called) threw in her lot with the French army and followed Fanaye to France. The couple then sought to wed. They easily overcame religious barriers when Marie-Héléne was baptized in the Cathedral of Avignon. But another obstacle was harder to ov

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Wong, Monica K. B. G. "Strengthening Connections in Interracial Marriages Through Pre-Marital Inventories: A Critical Literature Review." Contemporary Family Therapy 31, no. 4 (2009): 251–61. http://dx.doi.org/10.1007/s10591-009-9099-1.

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Betha, Laury Ann. "Review of Inside the Mixed Marriage: Accounts of Changing Attitudes, Patterns, and Perceptions of Cross-Cultural and Interracial Marriages." Contemporary Psychology: A Journal of Reviews 39, no. 11 (1994): 1061. http://dx.doi.org/10.1037/034239.

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Lee, Rennie. "Spousal Characteristics and Language Use at Home: Immigrants and Their Descendants in Canada." Sociological Perspectives 61, no. 6 (2018): 874–93. http://dx.doi.org/10.1177/0731121417753371.

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Whether immigrants and their descendants maintain or lose the mother tongue is central to debates about national and ethnic identities and immigrant integration. This is true in Canada, where language is a defining characteristic of the social and political landscape and large-scale migration has contributed to the country’s linguistic diversity. Whereas theories of linguistic assimilation predict mother-tongue loss in a few generations, interracial, interethnic, or cross-generational marriages may slow this process. This study examines whether official language(s) use at home is associated wi

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Schumaker, Kathryn. "“They Were Married in Heart”: Race, Inheritance, and Interracial Common-Law Marriage in Reconstruction Era Mississippi." Journal of the Civil War Era 14, no. 3 (2024): 336–59. http://dx.doi.org/10.1353/cwe.2024.a935998.

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Abstract: In 1869, Mississippi voters ratified a radical new constitution that eliminated distinctions of race, including in its provision formalizing the unions of cohabiting couples as legal common law marriages at the time of ratification. Although white men had long established relationships of concubinage with Black women, the new constitution made it possible for interracial couples to claim the status of legal families. This article examines how Black women and their biracial children employed the 1869 state constitution to situate themselves as legal wives and legitimate children and t

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Hersch, Charles B. "Jazz and the Boundaries of Race." Perspectives on Politics 10, no. 3 (2012): 701–8. http://dx.doi.org/10.1017/s153759271200120x.

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What does racial identity mean in twenty-first-century America? Some say we live in a “postracial” world, and increasing numbers of Americans have multiethnic backgrounds. We academics recognize that race is a social construction, yet Americans remain attached to traditional racial categories. In 2008, approximately 15% of all marriages in the United States were interracial, and beginning with the 2000 census, Americans have been allowed to check more than one racial category. Yet 97% of Americans in 2010 reported only one race. We are proud of electing our first “black president” even though

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Guyotte, Roland L., and Barbara M. Posadas. "Interracial Marriages and Transnational Families: Chicago’s Filipinos in the Aftermath of World War II." Journal of American Ethnic History 25, no. 2-3 (2006): 134–55. http://dx.doi.org/10.2307/27501692.

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Bridges, F. Stephen, Kato B. Keeton, and L. Nicholle Clark. "Responses to Lost Letters about a 2000 General Election Amendment to Abolish Prohibition of Interracial Marriages in Alabama." Psychological Reports 91, no. 3_suppl (2002): 1148–50. http://dx.doi.org/10.2466/pr0.2002.91.3f.1148.

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A field study using 621 “lost” letters was conducted in the city of Mobile and in small towns in mostly rural Baldwin County, Alabama. Milgram's lost letter technique was validated against the actual votes cast during the November 7, 2000 General Election. The technique was successful as an unobtrusive measure useful for predicting patterns of voting behavior. Rates of return of lost letters “in favor of and opposed to legalizing interracial marriage” agreed with the actual election returns (chi-square “goodness of fit”). Community size seemed associated with return of lost letters.

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Jiang, Xinxin. "Parenting Practices and Gender Roles in the Modern Chinese Family: Interculturalism in Where Are We Going, Dad?" Television & New Media 20, no. 5 (2018): 460–75. http://dx.doi.org/10.1177/1527476418777729.

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This article employs textual analysis to identify intercultural tensions in terms of parenting practices and gender roles in the reality TV series Where Are We Going, Dad? (2013–present, season 3). This article particularly explores authoritarian and authoritative parenting practices, parenting practices in interracial marriages, and new fatherhood and gender roles in modern Chinese families. I argue that the series is an ideal cultural site to witness the discourse of the changing parenting practices and gender roles in contemporary China and the broadcasting of it helps Chinese audiences und

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Simensen, Jarle. "Pernille Ipsen: Daughters of the Trade. Atlantic Slavers and Interracial Marriages on the Gold Coast." Historisk tidsskrift 94, no. 04 (2015): 645–48. http://dx.doi.org/10.18261/issn1504-2944-2015-04-07.

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Shumway, Jeffrey M. "“The purity of my blood cannot put food on my table”: Changing Attitudes Towards Interracial Marriage in Nineteenth-Century Buenos Aires." Americas 58, no. 2 (2001): 201–20. http://dx.doi.org/10.1353/tam.2001.0119.

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Lorenzo Barbosa had a big problem with his daughter Josefa. In June 1821, in Buenos Aires, young Josefa Barbosa was in love with Pascual Cruz. What bothered Lorenzo was that Pascual was a mulatto, while the Barbosa family was white. When the couple asked his permission to marry, Lorenzo vehemently opposed the union and withheld his consent. He was acting within his rights, since minor children (men and women younger than 25 and 23 respectively) were required by law to obtain parental permission to marry. To bolster his case, Lorenzo invoked the power of a colonial law issued in 1778, known as

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Ye, Minzhi, and Di Mei. "Are Age Differences Between Partners Related To Gender and Generations Among Middle-Aged And Older Asian Americans?" Innovation in Aging 5, Supplement_1 (2021): 869. http://dx.doi.org/10.1093/geroni/igab046.3169.

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Abstract Previous research has shown that women who immigrate to the United States tend to partner with much older spouses. However, most studies have focused on young people and first-generations. Spousal age differences among older Asian Americans with different generations have not been well studied. Using data from the Annual Social and Economic Supplement survey (2013-2019), we employed the segmented assimilation theory to test 7,064 married middle-aged and older (50+) Asian Americans. Logistic regression analyses were conducted to understand the association between spousal age difference

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