This article analyses the issue of miscegenation in Portugal, which is directly associated with the context of its colonial empire, from late nineteenth to mid-twentieth centuries. The analysis considers sources from both literary and scientific fields. Subsequently, aspects such as interracial marriage, degeneration and segregation as well as the changes brought about by the end of World War II and the social revolutions of the 1960s are considered. The 1980s brought several changes in the attitude towards Portuguese identity and nationality, which had meanwhile cut loose from its colonial context. Crossbreeding was never actually praised in the Portuguese colonial context, and despite still having strong repercussions in the present day, lusotropicalism was based on a fallacious rhetoric of politically motivated propaganda.
Issues Raised by Miscegenation in Portugal (Late Nineteenth to Mid-Twentieth Centuries)
Patrícia Ferraz de Matos
Biblical Forms in the Translations of Shakespeare’s The Merchant of Venice to Hebrew
. One of them, in Genesis, refers specifically to miscegenation. Does the English Bible translation tradition sustain this translation? Genesis 34:6 he had wrought folie in Israell (Tyndale Bible) he had wrought villenie in Israel (Geneva Bible) he had
Rosalind Williams Apartment Stories: City and Home in Nineteenth-Century Paris and London by Sharon Marcus
Robert Aldrich Monsters and Revolutionaries: Colonial Family Romance and Métissage by Françoise Vergès
Children of the French Empire: Miscegenation and Colonial Society in French West Africa 1895-1960 by Owen White
Michael Miller The Construction of Memory in Interwar France by Daniel J. Sherman
Christian Delacampagne Émigré New York: French Intellectuals in Wartime Manhattan, 1940-1944 by Jeffrey Mehlman
Robert L. Frost Retour sur la condition ouvrière: enquête aux usines Peugeot de Sochaux-Montbéliard by Stéphane Beaud and Michel Pialoux
Christopher K. Ansell Comprendre les évolutions électorales: la théorie des réalignements revisitée by Pierre Martin
Michel Devigne and David Mulhmann Paris, ville invisible by Bruno Latour and Émilie Hermant
Between the world wars, France attracted more immigrants per capita than any other country in the world. Roughly 3 million had settled in the Hexagon by 1931, seven percent of the total population according to official statistics. They came primarily from Italy, Poland, and Spain, but also Russia, Czechoslovakia, Hungary, and Rumania, political refugees and workers alike. France also welcomed a greater non-European minority than any other country on the continent. Well over a hundred thousand arrived, almost exclusively from North Africa, especially Algeria.1 The level of immigration rose so high so fast that many commentators began to worry about the threat of increased crime and miscegenation. Some even feared for the survival of French culture.
Racial nationalism and anthropological science
This article deals with the theory of the "strong nucleus of the Greek race" elaborated by the Greek physical anthropologist Ioannis Koumaris (1879-1970), who headed all academic anthropological institutions in Greece between 1915 and 1970. According to this theory human groups were in a state of "fluid constancy," meaning that the "proper" nucleus of the predominant race always persisted in a stable form despite miscegenation, and was hence capable of resurfacing. This theory footed, first, on racial theories challenging the existence of "pure races" in favor of evidencing "racial varieties" and "racial types" and, second, an early Greek national idea according to which Hellenism possessed the ability to acculturate and absorb foreign peoples or nations without losing its innate qualities. The Greek notion fili (meaning both nation and race), and its shifting semantics from religious to national and racial, is similarly instrumental to this analysis. By means of this theory racial purity was not so much rejected as it was relativized, essentially being replaced by the constancy of a race over time. With the shift from purity to constancy, the imperative of the homogeneity of an entity is not violated but, in contrast, supported by race anthropological arguments. Race hygienic theories, in turn, advanced the shift from racial consistency to purification.
from 1913 in Namibia, “The Rehoboth Bastards and the Problem of Miscegenation among Humans,” strongly influenced Hitler’s Mein Kampf . Key in this ideology was the systematic identification of categories of people on the basis of heritable
 1994 ; Yancy 2008: 12–13 ). However, it is worth remembering that mainstream white viewers of the era saw the scene quite differently. For many of them the sequence raised what they saw as legitimate concerns about the menace of “miscegenation
namesake, Hagar. Agar prioritizes her own sexual fulfilment, making her a renegade against gendered behavioural constraints. Her desire for Gallop, an English pirate, crosses national, religious and ethnic lines, threatening miscegenation. With Agar as a
Australian Interwar Magazines and Middlebrow Orientalism in the Pacific
Victoria Kuttainen and Sarah Galletly
goods. Narratives in MAN foreground the peril and dangers of miscegenation associated with engaging with foreign cultures due to the increasing trade to regions such as Borneo and Timor (such as “Melee in Borneo,” MAN December 1937; or “Monsoon
The Diasporic Lives of Concepts
the land of their immigration, forging new ecologies and economies. Finally, while dispersing plants and populations are related to the original population, diasporas allow for more imaginative sexualities—the possibilities of miscegenation and cross