31. Renee Romano, Race Mixing: Black-White Marriage in Postwar America (Cambridge, MA: Harvard University Press, 2003), 66–69.
32. Romano, 197–98.
33. Adrienne Rich, “Compulsory Heterosexuality and Lesbian Existence,” Signs: Journal of Women in Culture and Society 5, no. 4 (Summer 1980): 631–60.
34. Judy Tzu-Chun Wu, “Asian American History and Racialized Compulsory Deviance,” Journal of Women’s History 15, no. 3 (Autumn 2003): 60.
35. Hannah Rosen, Terror in the Heart of Freedom: Citizenship, Sexual Violence and the Meaning of Race in the Postemancipation South (Chapel Hill: University of North Carolina Press, 2009), 164.
36. For more on black club women’s adherence to and promotion of “respectable” middle-class sexual norms, see Stephanie J. Shaw, What a Woman Ought to Be and to Do: Black Professional Women Workers during the Jim Crow Era (Chicago: University of Chicago Press, 1996), 13–25.
37. Both quoted in Romano, Race Mixing, 85.
38. Mason Stokes, “Father of the Bride: Du Bois and the Making of Black Heterosexuality,” in Next to the Color Line: Gender, Sexuality, and W. E. B. Du Bois, ed. Susan Gillman and Alys Eve Weinbaum (Minneapolis: University of Minnesota Press, 2007), 289–316.
39. Pascoe, What Comes Naturally, 59–62.
40. For more, see Romano, Race Mixing, 48–49, 127–32.
41. Romano, x, 277–79; Amy C. Steinbugler, Beyond Loving: Intimate Racework in Lesbian, Gay, and Straight Interracial Relationships (New York: Oxford University Press, 2014), chap. 5.
42. “Hon. Marcus Garvey Tells of Interview with Ku Klux Klan,” Negro World, July 15, 1922, 7; quoted in Bob Blaisdell, introduction to Selected Writings and Speeches of Marcus Garvey (Mineola, NY: Dover, 2004), viii.
43. Romano, Race Mixing, 216–47 (quotes on 221, 222, 243).
44. Greg Carter, The United States of the United Races: A Utopian History of Race Mixing (New York: NYU Press, 2013).
45. Interracial, March 1977, title page.
46. Romano, Race Mixing, 139–40.
47. Will Kuby, Conjugal Misconduct: Defying Marriage Law in the Twentieth-Century United States (New York: Cambridge University Press, 2018), 226–27.
48. Seidman, “Polluted Homosexual,” 40.
49. Blank, Straight, 164 (emphasis added).
50. For more on the visibility of heterosexual interracial couples, see Romano, Race Mixing; Steinbugler, Beyond Loving, 55.
51. Amy Steinbugler, “Hiding in Plain Sight: Why Queer Interraciality Is Unrecognizable to Strangers and Sociologists,” in Interracial Relationships in the 21st Century, 2nd ed., ed. Earl Smith and Angela Hatterly (Durham, NC: Carolina Academic Press, 2013), 97.
52. Steinbugler, 99.
53. For more on this, see Somerville, Queering the Color Line (quote on 34).
54. See Cheryl D. Hicks, Talk with You like a Woman: African American Women, Justice, and Reform in New York, 1890–1935 (Chapel Hill: University of North Carolina Press, 2010), 204–36.
55. Daphne Lofquist, Terry Lugaila, Martin O’Connell, and Sarah Feliz, “Households and Families: 2010” (US Census Bureau, Washington, DC, April 2012), 18, www.census.gov. Note these numbers refer to both interracial relationships and same-race Hispanic/non-Hispanic relationships, or what the US Census Bureau considers as interethnic marriages. If only interracial relationships are considered, the corresponding numbers for interracial couples are 6.9 percent of all heterosexual married couples, 14.2 percent of unmarried different-sex couples, and 14.5 percent of same-sex couples.
56. I. Bennett Capers, “The Crime of Loving: Loving, Lawrence, and Beyond,” in Maillard and Cuison Villazor, Loving v. Virginia in a Post-racial World, 106.
57. Somerville, Queering the Color Line, 39.
58. Mumford, Interzones, 56; Rick Baldoz, The Third Asiatic Invasion: Migration and Empire in Filipino America, 1898–1946 (New York: NYU Press, 2011), 130–34.
59. Chad Heap, Slumming: Sexual and Racial Encounters in American Nightlife, 1885–1940 (Chicago: University of Chicago Press, 2009), 10.
60. Mildred Loving, who was from the triracial community of Hunter’s Point, Virginia, was of mixed Native American and African ancestry, and recent scholarship has revealed that she defined herself as Indian rather than black. Indeed, Arica Coleman argues that from Lovings’ own perspective, their marriage adhered to Virginia law, which allowed marriages between whites and some Native Americans. Outsiders, however, including the media and the courts, defined Mildred Loving as black, and the 1967 case of Loving v. Virginia was viewed at the time as affirming the rights of blacks and whites to marry. For more on this issue, see Arica Coleman, That the Blood Stay Pure: African Americans, Native Americans,