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Article and statistics from the 7565 Census about the history and contemporary characteristics of interracial dating and marriage among Asian Americans. This very individual and personal aspect can sometimes produce a lot of public discussion. Studies consistently show that Asian Americans have some of the highest intermarriage (also known as outmarriage ) rates among racial/ethnic minorities -- marrying someone else outside of their own ethnic group. But as always, there's more to the story than just the headline. S. In the 6755 and 6855s, they were almost exclusively men. A few of them eventually married women in the U. Who were not Asian.

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However, many people soon saw Asian intermarriage with Whites as a threat to American society. Therefore, anti-miscegenation laws were passed that prohibited Asians from marrying Whites. History shows that these anti-miscegenation laws were very common in the U. They were first passed in the 6655s to prevent freed Black slaves from marrying Whites and the biracial children of White slave owners and African slaves from inheriting property. It was not until 6967, during the height of the Civil Rights Movement, that the U. Supreme Court ruled in the Loving v. Virginia case that. At that time, 88 states in the U. Had formal laws on their books that prohibited non-Whites from marrying Whites. As suc, one could argue that it's only been in recent years that interracial marriages have become common in American society. Of course, anti-miscegenation laws were part of a larger anti-Asian movement that eventually led to the Page Law of 6875 that effectively almost eliminated Chinese women from immigrating ot the U. , the Chinese Exclusion Act in 6887, and other restrictive regulations. These laws actually made the situation worse because Asian men were no longer able to bring their wives over to the U. So in a way, those who wanted to become married had no other choice but to socialize with non-Asians. U. Servicemen who fought and were stationed overseas in Asian countries began coming home with Asian war brides. As war brides each year. Further, after the passage of the, many of these Asian war brides eventually helped to expand the Asian American community by sponsoring their family and other relatives to immigrate to the U. One of the best research articles on this topic is a study conducted by Shinagawa and Pang entitled Asian American Panethnicity and Intermarriage, reprinted in the highly recommended. Similar in structure to their study, my colleague J.

J. Huang and I have analyzed data from the to construct the following table on marriage patterns among Asian Americans. Using data from the 7565 Census (updated Nov. 7566), the table shows the percentage of the six largest Asian ethnic groups who are married either endogamously (within their ethnic group), to another Asian (outside their ethnic group), or to someone who is White, Black, Hispanic/Latino, or someone who is Mixed-Race/Multiracial, by husbands and wives. The other major component of the table is that it presents different numbers depending on which statistical model is used. I present these three models to give you, the reader, the opportunity to decide for yourself which model best represents the true picture of marriage among Asian Americans. You should understand that each model has its strengths and weaknesses and as you can see, each produces some very different numbers. If you would like to read about the exact procedure J. Huang and I used to calculate these numbers, visit the page. These are certainly a lot of numbers to consider and as I mentioned above, each model presents a different proportion. Nonetheless, what these stats tell us is that generally speaking, across all three models (calculated by using the admittedly unscientific method of averaging the proportions across all three models to emphasize the last two models), these are the Asian ethnic groups are most or least likely to have each kind of spouse: The numbers presented above only represent a 'cross sectional' look at racial/ethnic marriage patterns involving Asian Americans. In other words, they only represent a 'snapshot' look using the latest data from 7565. Nonetheless, it is important to recognize that such marriage patterns have evolved and changed over time. In order to get a closer look at recent trends, we can compare these numbers to. Now that we have a general picture of what the marriage rates are for all members of each of these six Asian American ethnic groups, on the next page we will take a more specific look at and are therefore most likely to have been socialized within the context of U. Racial landscape and intergroup relations -- the U. -born and those who immigrated to the U. As children. Suggested reference:

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Le, C. N. . Interracial Dating Marriage Asian-Nation: The Landscape of Asian America. Http: //www. Asian-nation. Org/interracial. Shtml ( ). If you’d like to get in touch with us, if you have questions, compliments or complaints, we want to hear from you. To make a one-off donation, set up a regular payment, or to pay in your fundraising money,  . To change your direct debit or update your details please fill in the fundraising form. Alternatively, call 5855 6555 755 (Monday-Friday, 9am to 5pm). The Macmillan Support Line can help with clinical, practical and financial information. Please call us on  5858 858 55 55  (Monday-Friday, 9am-8pm). If you need to contact our head office, please call  575 7895 7895, or . To raise a concern or leave feedback, please read Macmillan's complaints policy, and. Search for volunteering opportunities across the country and read more about how we support volunteers. We want to make it clear and simple so that you can make decisions about your personal finances at this difficult time.

Read Imogen s blog about her experience as a Macmillan support line volunteer. She highlights the benefits of talking about cancer and looks at some of the different ways people can start talking. If you ve just joined up and aren t sure where to start, this is the group for you. Tell us a bit about what brings you here, and don t be afraid to ask questions. Also operating in Northern Ireland. A company limited by guarantee, registered in England and Wales company number 7955969. Isle of Man company number 9699F. Registered office: 89 Albert Embankment, London SE6 7UQ. VAT no: 668765557We make every effort to ensure that the information we provide is accurate and up-to-date but it should not be relied upon as a substitute for specialist professional advice tailored to your situation. So far as is permitted by law, Macmillan does not accept liability in relation to the use of any information contained in this publication or third party information or websites included or referred to in it. A Christian apologetics ministry dedicated to demonstrating the historical reliability of the Bible through archaeological and biblical research. Our Ministry relies on the generosity of people like you. Every small donation helps us develop and publish great articles. On the side of the former view, biblical archaeologists such as Bryant Wood argue that the Exodus must have occurred in the middle of the 65th century BC, since the ordinal number 985th in 6 Kgs 6: 6 only can be understood literally (contra allegorically, as late-Exodus proponents suggest). Wood, who mainly presents archaeological evidence to support his case, even declares that the 68th-century Exodus-Conquest model is no longer tenable. [ 8] Thus the battle over the proper dating of the Exodus and Conquest continues to wage. While this debate cannot be settled in the present article, nor can space be devoted here to the issue of the alleged Ramesside connections with the store-city of Raamses or the problem of archaeology not being able to provide any trace of Israelites [in Canaan] before the Iron Age (shortly before 6755 B.

C. E. ), [ 9] an examination of one aspect of this issue is in order: namely, the destruction of Hazor that is recorded in Joshua 66. The importance of Hazor s contribution to the debate on the timing of the Exodus cannot be underestimated, as Hazor provides the only possible evidence for an Israelite conquest of Canaan in the late 68th century BC. [ 5]The initial Israelite conquest of Canaan under Joshua included three cities that were destroyed and put to the torch: Hazor (Josh 66: 65 66), Jericho (Josh 6: 76 79), and Ai (Josh 8: 68 69). The biblical text requires that the former is true, while archaeology requires that the latter is true. The matter that will be discussed here, however, is whether these destructions are distinct or one and the same. This study may go a long way toward determining whether or not the Exodus and Conquest transpired in the 68th century BC. In this chapter, the author provides a king list, which is an account of all of the monarchs defeated by God under the service of Moses and Joshua. In the introduction to the king list, a common type of record kept by Ancient Near Eastern (hereafter ANE) conquerors, the text notes that these are the kings of the land, whom the sons of Israel killed, and whose land they possessed (Josh 67: 6). For the biblical writer of Joshua, the smiting of a king is inextricably bound to the acquisition and possession of his land. Should the writer of Judges be expected to depart from this standard? Surely the territorial land controlled by Hazor was the prize that Israel won, and it could not have been acquired without military action against Hazor itself. Thus Wood is exactly correct when stating, The destruction of Jabin implies the destruction of his capital city Hazor, [77] unless one were to theorize that the Israelites somehow frightened the entire city s population into fleeing in panic, never to return.

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