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The decline in opposition to intermarriage in the longer term has been even more dramatic, a new Pew Research Center analysis of data from the General Social Survey has found. In 1990, 63% of nonblack adults surveyed said they would be very or somewhat opposed to a close relative marrying a black person; today the figure stands at 14%. Opposition to a close relative entering into an intermarriage with a spouse who is Hispanic or Asian has also declined markedly since 2000, when data regarding those groups first became available. The share of nonwhites saying they would oppose having a family member marry a white person has edged downward as well.
As late as the 1950s, almost half of the states had miscegenation laws. While the original statutes were directed wholly against black-white unions, the legislation had extended to unions between whites and Mongolians, Malayans, Mulattos, and Native Americans.13
McLaughlin v. Florida was instrumental in paving the way for the 1967 case of Loving v. Commonwealth of Virginia. In that year, sixteen states still had laws that made interracial marriages illegal.15 The case was brought about by Perry Loving, a white man, and his African American and American Indian wife, Mildred Jeter. Since interracial marriage was illegal in their home state of Virginia, the couple was married in Washington, D.C. When they returned to Virginia, the newlyweds were arrested and put in jail for breaking the law. Before dawn one morning, police officers barged into their bedroom, shined a flashlight on them, and demanded to know what the couple was doing. Mr. Loving pointed to their framed marriage certificate on the wall, but the officers informed them that the D.C. license was not legal in Virginia.
Almighty God created the races, white, black, yellow, malay and red, and he placed them on separate continents. And but for the interference with his arrangement there would be no cause for such marriages. The fact that he separated the races shows that he did not intend for the races to mix.16
Typically defining mixed-race marriages or sexual relations as a felony, these laws also prohibited the issuance of marriage licenses and the solemnization of weddings between mixed-race couples and prohibited the officiation of such ceremonies. Sometimes, the individuals attempting to marry would not be held guilty of miscegenation itself, but felony charges of adultery or fornication would be brought against them instead. All anti-miscegenation laws banned marriage between whites and non-white groups, primarily black people, but often also Native Americans and Asian Americans.
In many states, anti-miscegenation laws also criminalized cohabitation and sex between whites and non-whites. In addition, Oklahoma in 1908 banned marriage "between a person of African descent" and "any person not of African descent"; Louisiana in 1920 banned marriage between Native Americans and African Americans (and from 1920 to 1942, concubinage as well); and Maryland in 1935 banned marriages between black people and Filipinos. While anti-miscegenation laws are often regarded as a Southern phenomenon, most states of the Western United States and the Great Plains also enacted them.
A sizable number of the indentured servants in the Thirteen Colonies were brought over from the Indian subcontinent by the East India Company. Anti-miscegenation laws discouraging interracial marriage between white Americans and non-whites affected South Asian immigrants as early as the 17th century. For example, a Eurasian daughter born to an Indian father and Irish mother in Maryland in 1680 was classified as a "mulatto" and sold into slavery. Anti-miscegenation laws there continued into the early 20th century. For example, the Bengali revolutionary Tarak Nath Das's white American wife, Mary Keatinge Morse, was stripped of her American citizenship for her marriage to an "alien ineligible for citizenship." In 1918, there was considerable controversy in Arizona when an Indian farmer B. K. Singh married the sixteen-year-old daughter of one of his white tenants.
Jacqueline Battalora  argues that the first laws banning all marriage between whites and black people, enacted in Virginia and Maryland, were a response by the planter elite to the problems they were facing due to the socio-economic dynamics of the plantation system in the Southern colonies. The bans in Virginia and Maryland were established at a time when slavery was not yet fully institutionalized. At the time, most forced laborers on the plantations were indentured servants, and they were mostly European. Some historians have suggested that the at-the-time unprecedented laws banning "interracial" marriage were originally invented by planters as a divide-and-rule tactic after the uprising of European and African indentured servants in cases such as Bacon's Rebellion. According to this theory, the ban on interracial marriage was issued to split up the ethnically mixed, increasingly "mixed-race" labor force into "whites," who were given their freedom, and "blacks", who were later treated as slaves rather than as indentured servants. By outlawing "interracial" marriage, it became possible to keep these two new groups separated and prevent a new rebellion.
Another case of interracial marriage was Andrea Dimitry and Marianne Céleste Dragon a free woman of African and European ancestry. Such marriages gave rise to a large creole community in New Orleans. She was listed as white on her marriage certificate. Marianne's father Don Miguel Dragon and mother Marie Françoise Chauvin Beaulieu de Monpliaisir also married in New Orleans Louisiana around 1815. Marie Françoise was a woman of African ancestry. Marie Françoise Chauvin de Beaulieu de Montplaisir was originally a slave of Mr. Charles Daprémont de La Lande, a member of the Superior Council.
Arkansas, Florida, Louisiana, Mississippi, Texas, South Carolina, and Alabama legalized interracial marriage for some years during the Reconstruction period. Anti-miscegenation laws rested unenforced, were overturned by courts or repealed by the state government (in Arkansas and Louisiana). However, after white Democrats took power in the South during "Redemption", anti-miscegenation laws were re-enacted and once more enforced, and in addition Jim Crow laws were enacted in the South which also enforced other forms of racial segregation.[not specific enough to verify] In Florida, the new Constitution of 1888 prohibited marriage between "a white person and a person of negro descent" (Article XVI, Section 24).
The constitutionality of anti-miscegenation laws was upheld by the U.S. Supreme Court in the 1883 case Pace v. Alabama (106 U.S. 583). The Supreme Court ruled that the Alabama anti-miscegenation statute did not violate the Fourteenth Amendment to the United States Constitution. According to the court, both races were treated equally, because whites and black people were punished in equal measure for breaking the law against interracial marriage and interracial sex. This judgment was overturned in 1967 in the Loving v. Virginia case, where the Supreme Court led by Chief Justice Earl Warren declared anti-miscegenation laws a violation of the Fourteenth Amendment and therefore unconstitutional.
Arendt's analysis of the centrality of laws against interracial marriage to white supremacy echoed the conclusions of Gunnar Myrdal. In his essay Social Trends in America and Strategic Approaches to the Negro Problem (1948), Myrdal ranked the social areas where restrictions were imposed by Southern whites on the freedom of African Americans through racial segregation from the least to the most important: jobs, courts and police, politics, basic public facilities, "social equality" including dancing and handshaking, and most importantly, marriage. This ranking was indeed reflective of the way in which the barriers against desegregation fell under the pressure of the protests of the emerging civil rights movement. First, legal segregation in the army, in education and in basic public services fell, then restrictions on the voting rights of African-Americans were lifted. These victories were ensured by the Civil Rights Act of 1964. But the bans on interracial marriage were the last to go, in 1967.
By the 1960s, civil rights organizations were helping interracial couples who were being penalized for their relationships to take their cases to the Supreme Court. Since Pace v. Alabama (1883), the Supreme Court had declined to make a judgment in such cases. But in 1964, the Warren Court decided to issue a ruling in the case of an interracial couple from Florida who had been convicted because they had been cohabiting. In McLaughlin v. Florida, the Supreme Court ruled that the Florida state law which prohibited cohabitation between whites and non-whites was unconstitutional and based solely on a policy of racial discrimination. However, the court did not rule on Florida's ban on marriage between whites and non-whites, despite the appeal of the plaintiffs to do so and the argument made by the state of Florida that its ban on cohabitation between whites and blacks was ancillary to its ban on marriage between whites and blacks. However, in 1967, the court did decide to rule on the remaining anti-miscegenation laws when it was presented with the case of Loving v. Virginia.
Almighty God created the races white, black, yellow, Malay, and red, and placed them on separate continents, and but for the interference with his arrangement there would be no cause for such marriages. The fact that he separated the races shows that he did not intend the races to mix.