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Australia[ edit ] In Australia, the term half-caste was widely used in the 19th- and earlyth-century British commonwealth laws to refer to the offspring of white colonists and the Aboriginal natives of the continent. The term half-caste was not merely a term of legal convenience. It became a term of common cultural discourse and appeared even in religious records. For example, John Harper notes, from records of Woolmington Christian mission, that half-castes and anyone with any aborigine connection were considered "degraded as to divine things, almost on a level with a brute, in a state of moral unfitness for heaven". Other British commonwealth Acts on half-castes and Aborigines enacted between and were also, in theory, called Welfare Acts, in statutes passed deprived these people of basic civil, political, and economic rights and made it illegal to enter public places such as pubs and government institutions, marry, or meet relatives. During the British colonial rule, half-caste people were ostracized and criticized in literary and political media. For example, a local publication in published the following: As for your son, he becomes a half-caste and tries to get a pure Burmese woman. Not only you but your future generation also is those who are responsible for the ruination of the race. Starting in early s through s, there was an explosion of publications, newspaper articles and cartoons with such social censorship. Included in the criticism were Chinese-Burmese half-castes. The situation began to change as colonial developments, allocation of land, rice mills and socio-economic privileges were given to European colonial officials and to Indians brought in Burma by the British with economic incentives. In the late 19th century, the British colonial administration viewed intermarriage as a socio-cultural problem. The colonial administration issued circulars prohibiting European officials from conjugal liaisons with indigenous women. In Burma, as in other colonies in Southeast Asia, intimate relations between colonized women and colonizing men, and the half-caste progeny of such unions were considered harmful to white minority rule founded upon carefully maintained racial hierarchies. Some of these include cap-ceng, half-breed, mesticos. These terms are considered pejorative. Brigitte Glaser notes that the half-caste characters in literary works of the 18th through 20th century were predominantly structured with prejudice, as degenerate, low, inferior, deviant or barbaric. Ashcroft in his review considers the literary work structure as consistent with morals and values of colonial era where the colonial powers considered people from different ethnic groups as unequal by birth in their abilities, character and potential, where laws were enacted that made sexual relations and marriage between ethnic groups as illegal. This started with British colonialism, and over time developed into a race conscious, segregated system of society. This legacy continues to affect the ethnic and racial discourse in Fiji. Over the generations, these half-caste people experienced a harsh, shunned and a bizarre social treatment from the colonial obsession with herding citizens into separate, tidy, racial boxes, which led to the separation of Fijian mixed-bloods from their natural families. Above painting shows Mestizo with caption. Sociological literature on South Africa, in pre-British, British colonial and Apartheid era refers to half-caste as anyone born from admixing of White and people of color. An alternate, less common term, for half-caste was Mestizzo conceptually similar to Mestizo in Latin American colonies. Griekwa is another term for half-caste people from intermixing in South Africa and Namibia. This was the case even if the father or mother of half-caste person was a European. These unions were considered improper, mixed couples segregated and shunned, and the colonial courts ruled against mixed marriages. In just about any area that fell under the crown's dominion, the term was made use of, and anyone of mixed Caucasian and conquered races could be properly described as being half-caste. The term denies the mixed race person a section of their heritage by reducing them to half of a race. Aspinall argues that the term's origins lie in 19th-century British colonial administrations, with it evolving into a descriptor of people of mixed race or ethnicity, "usually encompassing 'White'", in the 20th century. From the s to s, he argues it was "used in Britain as a derogatory racial category associated with the moral condemnation of ' miscegenation '". The National Union of Journalists ratified guidelines for race reporting instructs journalists to 'avoid words that, although common in the past, are now considered offensive, e. Ask people how they define themselves. Check if a person identifies as mixed-race or Black'. Half-caste in other languages[ edit ] The term half-caste was widely used by colonial administrators in the 19th- and 20th-century British empire. In Spanish colonies, other terms were in use for half-caste people; above painting, for example, shows a Zamba. The caption India in the painting refers to native Indian American woman. The term half-caste was common in British colonies, however not exclusive. Other colonial governments such as Spain devised terms for the mixed-race children. The Spanish colonies devised a complex system of castas , consisting of Mulattoes , Mestizos , and many others. French colonies in the Caribbean referred to half-caste people as Chabine female and Chabin male. Before the American Civil War, the term mestee was common for certain people of mixed descent. The difference between these terms of various European colonies usually was the race , ethnicity or caste of the father and the mother. She states that colonial control was predicated on identifying who was white and who was native, which children could become citizens of the empire while who remained the subjects of the empire, who had hereditary rights of a progeny and who did not. This was debated by colonial administrators, then triggered regulations by the authorities. At the start of colonial empires, mostly males from Europe and then males of indentured laborers from India, China and southeast Asia went on these distant trips; in these early times, intermixing was accepted, approved and encouraged. Over time, differences were emphasized, and the colonial authorities proceeded to restrict, then disapprove and finally forbid sexual relationships between groups of people to maintain so-called purity of blood and limit inheritable rights.
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