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The traditions of different ethnic groups in South Asia have diverged, influenced by external cultures, especially in the northwestern parts of South Asia and also in the border regions and busy ports, where there are greater levels of contact with external cultures. There is also a lot of genetic diversity within the region.
The samples analyzed by Shinde derived about 50–98% of their genome from Iranian-related peoples and from 2–50% from native South Asian hunter-gatherers. The samples analyzed by Narasimhan et al. had 45–82% of Iranian farmer-related ancestry and 11–50% of South Asian hunter-gatherer origin.
An epicanthic fold or epicanthus [6] is a skin fold of the upper eyelid that covers the inner corner (medial canthus) of the eye. [3] However, variation occurs in the nature of this feature and the possession of "partial epicanthic folds" or "slight epicanthic folds" is noted in the relevant literature.
In racist discourse, especially that of post-Enlightenment Western writers, a Roman nose has been characterized as a marker of beauty and nobility. [5] A well-known example of the aquiline nose as a marker contrasting the bearer with their contemporaries is the protagonist of Aphra Behn's Oroonoko (1688).
South Asia is the southern subregion of Asia, which is defined in both geographical and ethnic-cultural terms. With a population of 2.04 billion living in South Asia, it contains a quarter (25%) of the world's population.
African, South Asian and Australo-Melanesian populations also carry derived alleles for dark skin pigmentation that are not found in Europeans or East Asians. [32] Huang et al. (2021) found the existence of "selective pressure on light pigmentation in the ancestral population of Europeans and East Asians", prior to their divergence from each other.
Furthermore, though Asian as a racial term in the United States groups together ethnically diverse Asian peoples such as the Chinese, Indians, Filipinos and Japanese, its common usage has been criticized for only referring to East Asians. This has led some South and Southeast Asian Americans to use the term "Brown Asian" to separate themselves ...
In 2012, Douglas College's Widyarini Sumartojo published research which proposed how, in an analysis of South Asian Canadians respondents, adoption of brown identity was somewhat of a counter to modern multiculturalism discourse, in that it appeared to "re-inscribe race onto multiculturalism". [18]