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Journal articles on the topic 'Whites Interracial marriage'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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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 (September 16, 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 most likely to marry interracially and interethnically, while Asian Indians had the lowest rates of interracial marriage and interethnic marriage. Foreign-born Asian women were more likely to interracially marry, especially with whites, than foreign-born Asian men, but they were not much different from foreign-born Asian men in terms of their interethnic marriage rate. The findings have significant implications for intermarriage research, assimilation, and Asian American panethnicity.

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2

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 highest rates of interracial marriage with Whites. We find that those with interracial partners aremorelikely to be concerned about racial issues,lesslikely to favor co-ethnic candidates and belong to ethnically concentrated civic groups, but are no more likely to be concerned about immigration or to favor a pathway to citizenship. We offer some theoretical reasons for these findings and discuss the implications of these findings for immigrant assimilation, interracial marriage, and the American racial order.

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3

Johnson, Bryan R., and Cardell K. Jacobson. "Contact in Context: An Examination of Social Settings on Whites' Attitudes Toward Interracial Marriage." Social Psychology Quarterly 68, no. 4 (December 2005): 387–99. http://dx.doi.org/10.1177/019027250506800406.

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Using data from a New York Times poll conducted in 2000, we analyze whites' approval of interracial marriage by examining the contexts in which whites have contact with blacks. The contexts can be ordered by the type of contact they provide, from close and personal to distant or hierarchical. The results of our analysis show that the type of contact engendered by a variety of contexts is important in determining attitudes toward interracial marriage. The contacts in most of the social settings are associated with friendship; the contexts are related to approval of interracial marriage even when friendship, age, gender, income, political party, and region are included in the analysis.

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4

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 (August 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 of U.S. Metropolitan Statistical Areas circa 2010, we assess our hypotheses with two operationalizations of levels of hate crime—incidence rates and victimization rates. Results: Our results reveal that levels of Black out-group marriages with Whites are positively related to the Black hate crime victimization rate but not related to the incidence rate. Conclusions: Our analyses suggest that any salutary effect of intercultural accommodation associated with interracial marriage is overwhelmed by the influence of the perceived cultural threat and intensification of animus for the “at-risk” population for perpetrating anti-Black hate crimes.

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5

Perry, Samuel L. "Racial composition of social settings, interracial friendship, and whites’ attitudes toward interracial marriage." Social Science Journal 50, no. 1 (March 1, 2013): 13–22. http://dx.doi.org/10.1016/j.soscij.2012.09.001.

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6

Qian, Zhenchao. "Breaking the Last Taboo: Interracial Marriage in America." Contexts 4, no. 4 (November 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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7

Perry, Samuel L., and Andrew L. Whitehead. "Christian nationalism and white racial boundaries: examining whites' opposition to interracial marriage." Ethnic and Racial Studies 38, no. 10 (March 6, 2015): 1671–89. http://dx.doi.org/10.1080/01419870.2015.1015584.

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8

Perry, Samuel L. "Religion and Whites’ Attitudes Toward Interracial Marriage with African Americans, Asians, and Latinos." Journal for the Scientific Study of Religion 52, no. 2 (June 2013): 425–42. http://dx.doi.org/10.1111/jssr.12020.

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9

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 (July 8, 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 authors also distinguish two factors driving exchange: (1) the growing probability of marrying a white person as educational attainment increases for both blacks and whites (educational boundaries) and (2) a direct trade of race-by-education between partners (dyadic exchange). Although the theoretical interpretation of exchange has focused on the latter factor, the authors show that status exchange largely emerges from the former.

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10

Yu, Yan-Liang, and Zhenmei Zhang. "Interracial Marriage and Self-Reported Health of Whites and Blacks in the United States." Population Research and Policy Review 36, no. 6 (May 17, 2017): 851–70. http://dx.doi.org/10.1007/s11113-017-9438-0.

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11

Perry, Samuel L. "Hoping for a Godly (White) Family: How Desire for Religious Heritage Affects Whites’ Attitudes Toward Interracial Marriage." Journal for the Scientific Study of Religion 53, no. 1 (March 2014): 202–18. http://dx.doi.org/10.1111/jssr.12079.

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12

Kaufman, Jerry. "THE MULTIPLE DIMENSIONS OF THE RACE EXPERIENCE AND ASSOCIATIONS WITH HEALTH IN OLDER ADULTS." Innovation in Aging 3, Supplement_1 (November 2019): S806. http://dx.doi.org/10.1093/geroni/igz038.2969.

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Abstract Race is experienced along a number of dimensions. In the United States, education, family background (e.g., parents’ education), skin shade, experiences of racial discrimination, neighborhood racial composition, state/region of birth, and interracial marriage help to define the “race experience.” Many of these factors have been individually associated with adverse outcomes for African Americans relative to Whites, but little research has examined how these factors cohere within individuals. Using a national survey of African American and White older adults, we employed latent class analysis and, in preliminary analyses, identified three clusters of individuals who were characterized by unique race experiences. We then assessed and determined that these clusters were also unique in their differential associations with health outcomes. This data-driven approach will provide insight into the profiles of individuals whose race experience contributes to health inequities among older Americans.

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13

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 overcome: an 1803 ministerial decree banned marriage between blacks and whites. Though Fanaye and Marie-Héléne begged for an exception, the decree would plague them for the next sixteen years of their romance.

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14

Givel, Michael S. "Evolution of a sundown town and racial caste system: Norman, Oklahoma from 1889 to 1967." Ethnicities 21, no. 4 (April 28, 2021): 664–83. http://dx.doi.org/10.1177/14687968211011174.

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Sundown regions were post-Reconstruction localities that deliberately excluded African Americans, often well into the 20th century. While former states of the Confederacy instituted state-wide racial caste systems denying African Americans basic political and economic privileges and opportunities, what of localities outside the Deep South? This case study concludes that Norman, Oklahoma, located outside of the Deep South, was a sundown town from 1889 to 1967 or for 78 years. Sundown implementation practices resulting in ongoing racial cleansing and exclusion include a variety of extra-legal actions including violent racial expulsion in the beginning; Ku Klux Klan terror in the 1920s; ongoing freeze-out of local services such as hotel services; denial of home ownership; denial of employment; curtailment of political rights including voting and freedom of movement; an ominous reputation as a sundown town; continuing violence; and threats. The widespread act of systematically excluding African Americans after dark from Norman, in tandem with state legislation that outlawed interracial marriage and intimate relationships until 1967 and maintaining all white public colleges until 1948, contributed to a racial caste system based on unequal opportunities and privileges afforded to whites. Sundown practices were not only ongoing geographic and racist Jim Crow segregation issues as is sometimes stated, but also, a key approach to enforce a rigid racial caste system in the midst of a society with democratic ideals.

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15

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 (April 1, 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 discovered. After also testing a social exchange theory and a search model, I find the data are most consistent with a Becker-style marriage market model in which objective criteria of a potential spouse, their race, and the social price of intermarriage are central.

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16

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 black and would not have married her if he had, Leonard, acutely aware of his class station, nonetheless based his request to dissolve the marriage on prohibitions against interracial unions. It is perhaps surprising, therefore, that the jury of twelve white married men refused the Rhinelander heir his annulment and upheld the marriage, there-by accepting Alice's version of events and actions.

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17

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 (March 11, 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 dialogue between history and literature, we discussed interracial love relationships, racism and discrimination in Luanda, the capital of Angola, through the analysis of the report on the "marriage" of the black man and from the Angolan "jungle", Marajá, and the Portuguese and white woman Arlete, present in the novel "The speeches of master Tamoda", written by Angolan writer Uanhenga Xitu.Keywords: Luanda. Interracial marriages. Uanhenga Xitu. LA BODA DEL NEGRO MARAJá CON LA BLANCA ARLETE: relaciones amorosas y racismo en "Los discursos del Maestro Tamoda" de Uanhenga XituResumen: A partir del diálogo entre historia y literatura discutimos sobre relaciones amorosas interraciales, racismo y discriminación en Luanda, capital de Angola, a través del análisis del relato sobre la "boda" del hombre "negro" y del "mato" angoleño, Marajá, y de la mujer portuguesa y blanca, Arlete, presente en la novela "Los discursos del maestro Tamoda" del escritor angoleño Uanhenga Xitu.Palabras clave: Luanda. Boda inter-racial. Uanhenga Xitu.

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18

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 (November 29, 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 perceived to have darker skin color. Colorism was used to reinforce the hypothetical assertion. The study results showed that potential support with respect to a family member choosing to marry someone outside of his or her racial group was influenced by race and gender. Black respondents were more likely to support a family member who chose to marry a White spouse. Women were more likely to support a family member marrying someone of a different race in comparison to men. Differential assimilation and colorism were identified as factors influencing the variation in interracial marriage acceptance. </em><em></em></p>

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19

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 (September 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, and reside in the West.

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20

Forry, Nicole D., Leigh A. Leslie, and Bethany L. Letiecq. "Marital Quality in Interracial Relationships." Journal of Family Issues 28, no. 12 (December 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. Unique experiences in interracial marriages based on one's race or race/gender combination are also identified. African Americans experience more ambivalence about their relationship than their White partners. Furthermore, sex role ideology has a moderating effect on perceived unfairness and marital quality for African American men. Similarities and differences among interracial and same-race marriages are discussed, with recommendations for future research.

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21

Gullickson, Aaron. "Education and Black-White Interracial Marriage." Demography 43, no. 4 (2006): 673–89. http://dx.doi.org/10.1353/dem.2006.0033.

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22

Paset, Pamela S., and Ronald D. Taylor. "Black and White Women's Attitudes toward Interracial Marriage." Psychological Reports 69, no. 3 (December 1991): 753–54. http://dx.doi.org/10.2466/pr0.1991.69.3.753.

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50 white women and 50 black women, US citizens between the ages 18 and 23 years, were asked to rate their attitudes about interracial marriage on a 10-point response scale. The white women were somewhat more favorable, if not significantly so, than the black women about men and women of their race marrying persons of another race. However, scorers at the extremes of the scale were significantly different. The white women tended to cluster at the scale extreme favoring interracial marriage, whereas the black women tended to cluster at the other unfavorable extreme. Implications and research needs are discussed.

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23

Shiao, Jiannbin Lee. "The Meaning of Honorary Whiteness for Asian Americans: Boundary Expansion or Something Else?" Comparative Sociology 16, no. 6 (November 23, 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 and interracial dating histories. What does becoming honorary whites, as indicated by participation in racial exogamy, actually mean for Asian Americans? Using a unique sample of 83 Asian Americans with a wide range of dating histories, the author finds that social networks are a crucial mechanism for differentiating racial endogamy and exogamy. In addition, my results show that becoming honorary whites has critically involved boundary repositioning, rather than boundary transcendence, blurring, or expansion.

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24

Golebiowska, Ewa A. "The Contours and Etiology of Whites' Attitudes Toward Black-White Interracial Marriage1." Journal of Black Studies 38, no. 2 (March 19, 2007): 268–87. http://dx.doi.org/10.1177/0021934705285961.

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25

Gullickson, Aaron. "Black/White Interracial Marriage Trends, 1850–2000." Journal of Family History 31, no. 3 (July 2006): 289–312. http://dx.doi.org/10.1177/0363199006288393.

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26

Mwamwenda, Tuntufye S. "African University Students' Responses to Questions on Interracial Marriage." Psychological Reports 83, no. 2 (October 1998): 658. http://dx.doi.org/10.2466/pr0.1998.83.2.658.

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The purpose of this study was to explore the attitudes of African university students towards interracial marriage. On whether they would choose a black or white person for marriage and whether their parents would approve their marrying a white person, most respondents (first-year undergraduates, 76 women and 63 men) preferred marrying a black person and indicated their parents would oppose their marrying a white person. Such findings were no surprise given the cultural value attached to marriage as well as South African multiracial interrelations marked by differential treatment.

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27

PASET, PAMELA S. "BLACK AND WHITE WOMEN'S ATTITUDES TOWARD INTERRACIAL MARRIAGE." Psychological Reports 69, no. 7 (1991): 753. http://dx.doi.org/10.2466/pr0.69.7.753-754.

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28

Watts, Richard E., and Richard C. Henriksen. "Perceptions of a White Female in an Interracial Marriage." Family Journal 7, no. 1 (January 1999): 68–70. http://dx.doi.org/10.1177/1066480799071012.

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29

Davidson, Jeanette R. "Theories About Black-White Interracial Marriage: A Clinical Perspective." Journal of Multicultural Counseling and Development 20, no. 4 (October 1992): 150–57. http://dx.doi.org/10.1002/j.2161-1912.1992.tb00573.x.

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30

Anderson, Katie Elizabeth. "Film as a reflection of society: interracial marriage and Stanley Kramer’s Guess Who’s Coming to Dinner in late 1960s America." SURG Journal 4, no. 1 (October 5, 2010): 23–29. http://dx.doi.org/10.21083/surg.v4i1.1105.

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This paper explores the debate of whether Hollywood films act as influential and progressive forces in a society, or do they serve as a larger reflection of that society. I examine Stanley Kramer’s film Guess Who’s Coming to Dinner (1967), about an interracial marriage between a black man and a white woman. Was the film progressive for its time, or was it reflective of the social attitudes in late 1960s America? I argue that although there are aspects of the film that can be construed as progressive and influential for the era, the film more accurately serves as a reflection of the larger socio-political context of 1960s America in regards to both attitudes of opposition and acceptance of interracial marriage. Furthermore, a brief comparison is also made between the film and contemporary issues surrounding race relations in 21st Century America.

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Jacki Thompson Rand. "Red, White, and Black: A Personal Essay on Interracial Marriage." Frontiers: A Journal of Women Studies 29, no. 2-3 (2008): 51–58. http://dx.doi.org/10.1353/fro.0.0021.

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32

Conor, Liz. "Blood Call and ‘Natural Flutters’: Xavier Herbert’s Racialised Quartet of Heteronormativity." Cultural Studies Review 23, no. 2 (November 27, 2017): 70–86. http://dx.doi.org/10.5130/csr.v23i2.5819.

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National belonging for Xavier Herbert was intimately tied to interracial sexuality. ‘Euraustralians’ (‘half-castes’) were for Herbert a redemptive motif that could assuage the ‘awful loneliness of the colonial born’ by which he hinted at the land claim of settler-colonials as spurious. Herbert’s exposure of the spectrum of interracial sex—from companionate marriage to casual prostitution to endemic sexual assault—in his novels Capricornia (1938) and Poor Fellow My Country (1975) was unprecedented and potentially game-changing in the administration of Aboriginal women’s sexuality under the assimilation era. But his deeply fraught masculinity was expressed through a picaresque frontier manhood that expressed itself through this spectrum of relations with Aboriginal women. For all his radical assertions of a ‘Euraustralian’ or hybrid nation, Herbert was myopic and dismissive of the women attached to the ‘lean loins’ he hoped it would spring from. He was also vitriolic about the white women, including wives, who interfered with white men’s access to Aboriginal women’s bodies. In this article I examine how Herbert’s utopian racial destinies depended on the unexamined sexual contract of monogamy and the asymmetrical pact to which it consigned white men and white women, and the class of sexually available Indigenous women, or ‘black velvet’, it rested on in colonial scenarios of sex.

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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 (October 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 the Royal Pragmatic on marriage, which gave parents the right to block their children's marriages to “unequal partners.” Even though Buenos Aires had broken away from Spain in 1810, most colonial laws regarding family life, including the pragmatic, continued in force into the national period. But just as in colonial times, children retained the right to challenge parental opposition in court. If they chose to do so, the resulting case was known as a disenso.

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Hersch, Charles B. "Jazz and the Boundaries of Race." Perspectives on Politics 10, no. 3 (August 16, 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 his mother was white and he grew up barely knowing his African father.

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Piccini, Jon, and Duncan Money. "“A Fundamental Human Right”? Mixed-Race Marriage and the Meaning of Rights in the Postwar British Commonwealth." Comparative Studies in Society and History 63, no. 3 (June 29, 2021): 655–84. http://dx.doi.org/10.1017/s0010417521000177.

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AbstractThis article explores the removal or exclusion in the late 1940s of people in interracial marriages from two corners of the newly formed Commonwealth of Nations, Australia and Britain's southern African colonies. The stories of Ruth and Sereste Khama, exiled from colonial Botswana, and those of Chinese refugees threatened with deportation and separation from their white Australian wives, reveal how legal rearticulations in the immediate postwar era created new, if quixotic, points of opposition for ordinary people to make their voices heard. As the British Empire became the Commonwealth, codifying the freedoms of the imperial subject, and ideas of universal human rights “irrespective of race, color, or creed” slowly emerged, and claims of rights long denied seemed to take on a renewed meaning. The sanctity of marriage and family, which played central metaphorical and practical roles for both the British Empire and the United Nations, was a primary motor of contention in both cases, and was mobilized in both metaphorical and practical ways to press for change. Striking similarities between our chosen case studies reveal how ideals of imperial domesticity and loyalty, and the universalism of the new global “family of man,” were simultaneously invoked to undermine discourses of racial purity. Our analysis makes a significant contribution to studies of gender and empire, as well as the history of human rights, an ideal which in the late 1940s was being vernacularized alongside existing forms of claim-making and political organization in local contexts across the world.

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Jacobs, Margaret D. "The Eastmans and the Luhans: Interracial Marriage between White Women and Native American Men, 1875-1935." Frontiers: A Journal of Women Studies 23, no. 3 (2002): 29–54. http://dx.doi.org/10.1353/fro.2003.0009.

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Djamba, Yanyi K., and Sitawa R. Kimuna. "Are Americans Really in Favor of Interracial Marriage? A Closer Look at When They Are Asked About Black-White Marriage for Their Relatives." Journal of Black Studies 45, no. 6 (July 10, 2014): 528–44. http://dx.doi.org/10.1177/0021934714541840.

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Dalton, David S. "Una ruptura en la fundación nacional(ista): triángulos amorosos disgénicos en Margarita de niebla de Jaime Torres Bodet y El réferi cuenta nueve de Diego Cañedo." Mexican Studies/Estudios Mexicanos 35, no. 3 (2019): 382–407. http://dx.doi.org/10.1525/msem.2019.35.3.382.

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Las novelas Margarita de niebla (1927) de Jaime Torres Bodet y El réferi cuenta nueve (1943) de Diego Cañedo tienen protagonistas varones mestizos/criollos de clase alta. Éstos se encuentran en triángulos amorosos que los fuerzan a escoger entre una mujer mestiza y mexicana, por un lado, y una mujer blanca y alemana, por otro. En ambos casos, los hombres optan por la extranjera, pero se arrepienten poco después cuando ven que no son compatibles. Este ensayo categoriza ambas novelas como ficciones fundacionales fallidas. Doris Sommer acuñó el término “ficciones fundacionales” al analizar literatura que imaginaba una reconciliación nacional a través del romance y matrimonio heterosexual entre personas de sectores distintos de la sociedad. Las novelas que analizamos a continuación hacen lo opuesto, pues interpretan el romance entre hombres mexicanos de la élite y mujeres extranjeras como una afrenta a los intentos del Estado posrevolucionario por construir una nación a través del proyecto oficial de mestizaje. Tanto Torres Bodet como Cañedo pintan a los hombres que evitan el matrimonio interracial como obstáculos a la institucionalización de una comunión nacionalista. The novels Margarita de niebla (Jaime Torres Bodet 1927) and El réferi cuenta nueve (Diego Cañedo 1943) follow the lives of well-to-do mestizo/criollo Mexican males who find themselves in love triangles that force them to choose between a Mexican mestiza or a white, German woman. In both cases, the men opt for the foreigner, but they soon regret their decisions when they realize that they are incompatible with their mates. For this reason, I view these novels as failed foundational fictions. Doris Sommer coined the term “foundational fictions” while analyzing literature that imagined a national reconciliation through heterosexual romance and marriage between people from different sectors of society. These novels do the opposite because they view romances between Mexican elites and foreign Others as antithetical to the nation-building project of official mestizaje. As such, both Torres Bodet and Cañedo depict those men who eschew interracial marriage as a hindrance to the institutionalization of a nationalist communion.

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Ross, Christine L., and Xeturah M. Woodley. "Black-White Identity Development: Understanding the Impact of Personal and Collective Racial Identity Factors on Interracial Marriages." Journal of Couple & Relationship Therapy 19, no. 1 (July 30, 2019): 26–50. http://dx.doi.org/10.1080/15332691.2019.1636737.

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R. White, Theresa, Susan M. Love, Herman L. DeBose, and Daniele M. Loprieno. "The Changing Landscape of Race, Culture, and Family Life: Interracial Couples’ Contribution to the Conversation." World Journal of Social Science Research 2, no. 1 (June 11, 2015): 24. http://dx.doi.org/10.22158/wjssr.v2n1p24.

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<p><em>The published social science research on interracial marriages has burgeoned considerably over the past few decades as experts address not only traditional, but also emerging questions about the quality of life in mixed-race families. The </em><em>“</em><em>emic</em><em>”</em><em> experience of being in a mixed race family remains, though, a relatively under-explored topic. To help fill the gap, we conducted a nationally distributed, snowball sample, anonymous, online survey of 241 married or cohabiting individuals; 83.6% self-identified as a member of a bi-racial couple. The 131 items surveyed couples’ experiences of their partnership, family life, support, and discrimination—both in time and in place. The study presented multiple findings including a persistence of race discrimination in neighborhoods and at work; surprisingly, the couples also reported that their children were allowed to play with the children of White neighbors, regardless of the racial makeup of the family. There was a significant relationship between </em><em>“</em><em>importance of falling in love</em><em>”</em><em> and the racial makeup of the couple (χ2 (15, N=205) =30.42, p=.01); Black/White and Hispanic/White couples choose their partner for love. Moreover, same race couples expressed the most unhappiness and the most regret of all of the couple-groups surveyed. Most concerning, though, was that interracial couples perceive raising multiracial children as more difficult; these results were significant (χ2 (30, N=206) =62.68, p=.00) with Black/White couples, at 45.7%. The study presents multiple correlation tables. Additionally, limitations of the study are discussed and suggestions for further studies are presented. </em></p>

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Stackman, Valerie R., Rebecca Reviere, and Barbara C. Medley. "Attitudes Toward Marriage, Partner Availability, and Interracial Dating Among Black College Students From Historically Black and Predominantly White Institutions." Journal of Black Studies 47, no. 2 (January 10, 2016): 169–92. http://dx.doi.org/10.1177/0021934715623520.

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Shotwell, Mark. "The Misuse of Genetics: The Dihybrid Cross & the Threat of “Race Crossing”." American Biology Teacher 81, no. 1 (January 1, 2019): 3–10. http://dx.doi.org/10.1525/abt.2019.81.1.3.

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Biology teachers consider basic Mendelian genetics to be value-free, objective science, immune to misinterpretation and misuse. It may thus come as a surprise to learn that in the early days of genetics a cornerstone of genetics education, the dihybrid cross, was employed to support claims of the racial superiority of whites over blacks and to provide a “scientific” rationale for laws prohibiting interracial marriages. In 1917 the prominent eugenicist Charles B. Davenport warned of the danger of “disharmonious combinations” of physical and behavioral traits in the second generation of “wide race crosses,” equivalent to the F2 generation of a dihybrid cross. He tried and failed to find data to support his arguments in a study of the mixed-race inhabitants of Jamaica. Davenport's analysis was deeply flawed, especially by the racist assumptions underlying this work. Although these events occurred a century ago, biology teachers may still be able to use this regrettable episode as an example of how even the most basic science may be misapplied by those with a social or political agenda.

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Osuji, Chinyere. "Confronting whitening in an era of black consciousness: racial ideology and black-white interracial marriages in Rio de Janeiro." Ethnic and Racial Studies 36, no. 10 (October 2013): 1490–506. http://dx.doi.org/10.1080/01419870.2013.783926.

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Kaba, Amadu Jacky. "Inter-Ethnic/Interracial Romantic Relationships in the United States: Factors Responsible for the Low Rates of Marriages Between Blacks and Whites." Sociology Mind 01, no. 03 (2011): 121–29. http://dx.doi.org/10.4236/sm.2011.13015.

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Selim, Yasser Fouad. "The Formation of Race and Disability in Philip Kan Gotanda’s I Dream of Chang and Eng." American, British and Canadian Studies 30, no. 1 (June 1, 2018): 76–92. http://dx.doi.org/10.2478/abcsj-2018-0005.

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Abstract Philip Kan Gotanda’s I Dream of Chang and Eng (2011) is a fictional imagining of the lives of the conjoined Siamese twins Chang and Eng who lived in the United States in the nineteenth century (1811-1874). The play dramatizes the twins’ ascent from monstrosity to social acceptance. Gotanda draws on the transformation of the twins’ status from the exotic poor aliens to the naturalized Americans who own plantations and black slaves and are married to white women at a time in which naturalization of ethnic immigrants was prohibited and interracial marriage was a taboo. This study utilizes Michael Omi and Howard Winant’s racial formation theory and a disability studies framework to analyze Gotanda’s play, proposing that the mutation of the image of Chang and Eng and the redefinition of their disability provide early examples of America’s paradoxical treatment of race and body to serve cultural, national, and political tendencies. The intersection between race and disability in the case of Chang and Eng questions, disturbs, and alters racial and body hierarchies, and confirms that both race and disability are social constructs that take different shapes and meanings in different socio-political contexts.

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[方博], Fang Bo. "The Transtextual Gender Construction in the Opera Madame White Snake." ASIAN-EUROPEAN MUSIC RESEARCH JOURNAL 7 (June 21, 2021): 1–18. http://dx.doi.org/10.30819/aemr.7-1.

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The opera Madame White Snake (hereafter Madame), co-commissioned by Opera Boston and Beijing Music Festival, premiered at Boston Cutler Majestic Theater in February 2010. It was the first commissioned opera by Opera Boston.1 Based on the story from the famous Chinese ancient myth Bai She Zhuan 2 (in Chinese: 白蛇传), this opera’s libretto was created by a Singaporean American librettist, who has shed the story’s “traditional skin and taking on modern trappings” (Smith, 2019: 27) on purpose. When sniffing at male librettists’ discourses about female characters’ vulnerable and tragic lives in their operas, opera Madame’s initiator and librettist Cerise Lim Jacobs argues that women should seize the initiative to make their own decisions in life. The white snake, in her mind, ought to be a whole woman who is powerful and demonic, and yet, is also nurturing and caring, is capable of deep and intense love. In the first section of this article, I introduce the original legend’s background and the story outline in its operatic adaptation; I also trace back the opera’s commissioning process. After providing the background information of the story and the operatic version, then, in the second section I analyze the opera in terms of its transtextual figural gender construction in her characterization through comparative studies of the white and green snakes’ images from the sources of literary works, traditional xiqu scripts and operatic librettos. Referring to Lim’s personal growth and migrating history, as well as she and her husband co-founded charitable foundation’s missions and its recent IDEA (Inclusion, Diversity, Equity, and Access) opera grant program partnering with Opera America, I aim to examine her gender construction of the “female” roles in the opera from the perspectives of feminism, interracial marriage; and heterosexual, transsexual, and homosexual relationships.

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Perga, T. "Australian Policy Regarding the Indigenous Population (End of the XIXth Century – the First Third of the XXth Century)." Problems of World History, no. 11 (March 26, 2020): 41–52. http://dx.doi.org/10.46869/2707-6776-2020-11-3.

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An analysis of Australia’s governmental policy towards indigenous peoples has been done. The negative consequences of the colonization of the Australian continent have been revealed, in particular, a significant reduction in the number of aborigines due to the spread of alcohol and epidemics, the seizure of their territories. It is concluded that the colonization of Australia was based on the idea of the hierarchy of human society, the superiority and inferiority of different races and groups of people, and accordingly - the supremacy of European culture and civilization. It is demonstrated in the creation of reservations for aborigines and the adoption of legislation aimed at segregating the country's white and colored populations and assimilating certain indigenous peoples into European society, primarily children from mixed marriages. It has been proven that, considering the aborigines an endangered people and seeking to protect them from themselves, Europeans saw the way to their salvation in miscegenation - interracial marriages and the isolation of aboriginal children from their parents. This policy has been pursued since the end of the XIX century by the 1970s and had disrupted cultural and family ties and destroyed aboriginal communities, although government circles positioned it as a policy of caring for indigenous Australians. As a result, the generation of aborigines taken from their parents and raised in boarding schools or families of white Europeans has been dubbed the “lost generation”. The activity of A.O. Neville who for more than two decades held the position of chief defender of the aborigines in Western Australia and in fact became the ideologist of the aborigines’ assimilation policy has been analyzed. He substantiated the idea of the biological absorption of the indigenous Australian race as a key condition for its preservation and extremely harshly implemented the policy of separating Aboriginal children from their parents. It is concluded that the policy towards the indigenous population of Australia in the late XIX – first third of the XX century was based on the principle of discrimination on racial grounds.

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Mncube, Bhekisisa. "Opposites attract… trouble: Seventy years after interracial marriages were prohibited in South Africa, the author writes about what happened when he married a white woman." Index on Censorship 47, no. 4 (December 2018): 51–53. http://dx.doi.org/10.1177/0306422018819328.

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Unigwe, Chika. "The Black Messiah: Writing Equiano." Journal of Commonwealth Literature 55, no. 3 (January 7, 2019): 449–55. http://dx.doi.org/10.1177/0021989418816121.

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In this essay, Nigerian author Chika Unigwe discusses the challenges involved in writing the biographical novel The Black Messiah (currently published only in Dutch translation as De zwarte messias), which imaginatively retraces the life of Olaudah Equiano. Unigwe’s first attempt to reimagine Equiano took the form of a children’s book in the late 1990s. This project immediately drew her attention to the two primary, antithetical difficulties of writing biographical fiction: on the one hand, one needs to rely on historical information to recreate the past accurately but, on the other, fiction — being art — cannot impart a great deal of such information without becoming too didactic. Unigwe abandoned this early project but eventually took it up again in the form of an adult novel. Some of her creative choices in writing this book were guided by the imaginative spaces left in Equiano’s autobiography — for example, he hardly mentions his white wife and remains vague about his time as a plantation overseer. This prompted a series of questions for Unigwe to explore: how did a black man experience an interracial marriage in the eighteenth century? How did Equiano handle “stubborn” slaves as an overseer? How could a twenty-first century writer recreate Equiano’s state of mind without judging him by contemporary standards? There were additional challenges too. One pertained to the type of language to be used to recount Equiano’s story, another to the constraints involved in writing about a real figure, many aspects of whose life and death are on the historical record. Ultimately, Unigwe tried to find a balance between fact and fiction, history and imagination, so as to highlight the magnitude of Equiano’s accomplishments, while also exploring him as a human being whose story remains particularly relevant today.

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Csizmadia, Annamaria, and Andrea Salazar Lopez. "College students' attitudes toward interracial relationships: Variations by student race and campus type." Archives of Psychology 3, no. 5 (June 27, 2019). http://dx.doi.org/10.31296/aop.v3i5.108.

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Objectives: In this study, variability in college students’ attitudes toward interracial dating and marriage relationships as a function of student race and campus type (predominantly White vs. ethno-racially diverse) was examined. Methods: Undergraduate students ages 18-24 were recruited from a large public multicampus university in the Northeast. Using an online survey, students (N = 231) provided demographic information (e.g., gender, age, family income) and reported on their interracial relationship history and attitudes toward dating and marriage relationships. Results: Analyses of variance revealed significant differences in students’ attitudes toward interracial dating and marriage depending on students’ race and the type of campus they attended. White students enrolled at ethno-racially diverse urban campuses reported significantly lower approval of interracial dating and marriage relationships than their White peers at the predominantly White main campus and their peers of color at the predominantly White campus and the ethno-racially diverse regional campuses. Conclusions: The findings highlight the role that the particular geographical-cultural profile of campuses plays in college students’ attitudes toward interracial relationships when considered in tandem with students’ racial background.

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