This thesis examines the development of the international marriage business in Japan in the 1980s and 1990s, and the experiences of female participants from China, South Korea, and the Philippines who married through this system and currently live in Japan. The study treats these women as active female migrants and contributes to a gendered understanding of the process of contemporary migration. The thesis argues for an acknowledgement of the way in which the international marriage business served the purposes of marriage and migration for women in male dominant and economically stratified societies in Asia, without downplaying the fact that the same system and its ideology oppresses women. The study argues that, for these women, participation in international marriage by introduction was about marriage and migration. Analysis of the intricate sites of marriage and migration was thus critical to understanding their experiences. The thesis also argues for recognition of the diverse and complex experiences of the women participants. Part I of this study investigates the macro-economic, social and political factors that influenced development of the international marriage business in Japan. It analyses representations of international introduction marriage and its female participants, and maps the ways in which patriarchal gender ideology in the international marriage business system intersects with global capitalism, and other hegemonic power relations operating in contemporary Japan. Part II examines the marriage and migration experiences of 45 women. The section identifies conflicts faced by the women and examines processes of negotiation inside and outside the family domain. It investigates the extent of the women's agency in their decision to many and live in a foreign country, covering interconnected arenas of marriage, family, paid work, involvement in women's groups and questions of legal citizenship. The women's narratives demonstrate the importance of articulating a structurally embedded analysis with active female agency in the study of international marriage migration.

Thesis (M.A.)--Villanova University, 2010. / Communication Dept. Includes bibliographical references.

Honors Project--Smith College, Northampton, Mass., 2009. / Includes bibliographical references (p. 31-34).

Sky-high Flames is about Ofunne Ofili, an intelligent and ambitious young woman in a Nigerian oppressive patriarchal society who, nevertheless, dreams of becoming a teacher. Once in school, her high spiritedness leads her to constant trouble. After her mother falls ill, Ofunne's father demands that she withdraw from school. But she completes her education with the help of Reverend Sister Dolan, who was her school principal, and who was drawn to Ofunne's personality. After graduation, Ofunne's father insists that she marry a man she barely knows. She consents only because the man is both Catholic and educated. After three years of marriage, her in-laws threaten her with divorce because she has not yet produced a child. While suffering from the guilt of childlessness, Ofunne discovers that her husband has infected her with syphilis. Sky High Flames is about how our hopes and dreams can turn out to become the very tools that destroy us.

<p>The study’s purpose was to gain comprehension and knowledge about immigrate women’s vision on benefits respective disadvantages with arranged marriages.</p><p>The study’s question at issues was:</p><p>(1) How do the women consider that the ideal marriage is suppose to be?</p><p>(2) How do the women experience that their vision on marriage has changed in a new culture?</p><p>(3) How do the women consider that parents reasons, around the choice of a partner at arranged marriages?</p><p>To be able to answer these questions at issues we used a qualitative method where interviews carried out with four immigrated women from four different countries where Islam is widespread religion. Common for these women is that they all are Muslims and that they come from countries where arranged marriages are practiced. They also have concrete experience of arranged marriages, either through themselves or someone they know.</p><p>Material from interviews was analysed with a help of patriarchal theory and social constructivism. We have also analysed the material with a theory about culture and a theory about groups. The results of the study showed that the women are mostly positive into arranged marriages. They argue their standpoint with that marriage is an eternal institution that is built on respect and common values. The women see disadvantages in marriages that are built on love because it often leads to divorces when the love is gone.</p>

The study’s purpose was to gain comprehension and knowledge about immigrate women’s vision on benefits respective disadvantages with arranged marriages. The study’s question at issues was: (1) How do the women consider that the ideal marriage is suppose to be? (2) How do the women experience that their vision on marriage has changed in a new culture? (3) How do the women consider that parents reasons, around the choice of a partner at arranged marriages? To be able to answer these questions at issues we used a qualitative method where interviews carried out with four immigrated women from four different countries where Islam is widespread religion. Common for these women is that they all are Muslims and that they come from countries where arranged marriages are practiced. They also have concrete experience of arranged marriages, either through themselves or someone they know. Material from interviews was analysed with a help of patriarchal theory and social constructivism. We have also analysed the material with a theory about culture and a theory about groups. The results of the study showed that the women are mostly positive into arranged marriages. They argue their standpoint with that marriage is an eternal institution that is built on respect and common values. The women see disadvantages in marriages that are built on love because it often leads to divorces when the love is gone.

At the heart of Thomas Kyd's revenge tragedy The Spanish Tragedy lies an arranged marriage around which all of the other action revolves. Bel-Imperia of Spain has been betrothed against her will to Prince Balthazar of Portugal, but she is no ordinary woman, and she has plans of her own. Bel-Imperia's unwillingness to participate in the arranged marriage is indicative of the rise of the companionate marriage; it represents a rejection of the arranged marriage that dominated upper class society in earlier years. This study seeks to throw light upon early modern attitudes towards marriage, focusing particularly on the arranged marriage, the companionate marriage, and the state marriage. Additionally, it examines the role of woman as peace-weaver, a practice that dates back as far as the Beowulf manuscript. Using historical as well as literary sources to delineate these forms, I apply this information to a study of the play itself, with an emphasis on its performative value. Since the proposed marriage dictates all of the action of the play, an analysis of the bartered bride, Bel-Imperia, is of particular importance. This essay examines her character in depth as well as her relationships with Andrea and Horatio, who love her; with Lorenzo, the King, and her father, who seek to exploit her; and with Hieronimo, who becomes her partner in revenge. Additionally, I contrast her with Isabella, one of only two other female characters in the play and conclude by delineating how my analysis would affect a performance of the play and by "directing" a hypothetical interpretation of The Spanish Tragedy.

Grace Gospel Church (GGC) is a small congregation that has met in various venues in Pinetown, KwaZulu-Natal since 2003. It is a partner church of the Mauritian-based organisation, Church Team Ministries International (CTMI), led by Miki Hardy. Hardy is a pastor who claims to have received a unique revelation from God, and he is considered to be an apostle by his followers. Grace Gospel Church and Church Team Ministries International have gained international attention due to claims that they exert a controversial influence over their members. This influence appears to induce a radical commitment to the partner church and CTMI, leading to behavioural, career and study changes, arranged marriages and estrangement between members and their families. Grace Gospel Church has been accused of being a cult, and this exploratory research questions whether this accusation has justification by comparing the group’s theology and practices against theological, psychological and sociological research on cults. Cult researcher Janja Lalich’s theory of “bounded choice” is described and used to evaluate the commitment witnessed in GGC. Bounded choice exists when, as a result of psycho-social group dynamics, a personal fusion occurs between the individual and the ideology and mores of the group. Out of this fusion, a charismatically committed “true believer” emerges who may appear to have personal freedom, but whose palette of choices is severely curtailed by the beliefs and practices of the group. “Bounded” decision making results which might appear irrational or repugnant to those outside the group, but to true believers represent their highest aspirations. This research indicates that GGC shares many characteristic features of typical cults and also promotes the conditions necessary for bounded choice to occur. It is thus concluded that GGC could legitimately be termed a cult, and that bounded choice is a valid explanation for the controversial choices made by its members. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

The aim of this bachelor essay was to study the phenomenon of forced marriage among women who are living in Sweden with another ethnic and cultural background than Swedes. To investigate different kinds of marriage settings, the honor culture, honor violence and murder in connection to forced marriage. The following question has been formulated: What are the respondent’s experiences and/or interpretation of the phenomenon of forced marriage? Five interviews have been conducted with women who have different interpretations, experiences or knowledge within the phenomenon of forced marriage, such as own experiences, experiences from family members and knowledge from professionals. Radical feministic theory was used for the interpretation of the result. The result shows that the women in the study shared many opinions regarding the consequences, interpretations and experiences connected to the phenomenon such as limited freedom and lack of education and employment opportunities.

ZULEIKHA, who was trained as a pianist in her hometown of Lahore, Pakistan, arrives in Irving, Texas after her arranged marriage to ISKANDER, but finds it difficult to get accustomed to the appurtenances, encumbrances, and perquisites of the middle-class housewife lifestyle. Despite giving birth to a son, WASIM, she quickly falls out of love with her dutiful but straight-laced husband. She begins giving private lessons, and commences an affair with PATRICK, a transplanted Canadian who is trapped in his own loveless marriage. When she gets pregnant, Zuleikha is convinced the child belongs to her husband. She ends her affair with Patrick, but Iskander finds out about it anyway. The ensuing confrontation between Zuleikha and Iskander turns into a physical altercation, during which Zuleikha, having fallen to the floor, is unable to see if Iskander stomps on her belly, or falls on her by accident as he will later claim. The trauma results in a miscarriage. The unusual set of circumstances surrounding this violent episode serves as the backdrop for the rest of the story, by catapulting this otherwise nondescript couple into the glare of the public eye. Iskander is arrested and charged with feticide, and he faces a long prison sentence under Texas law. A court order prohibits him from contacting Zuleikha and Wasim, who are taken to a shelter for Muslim women and children. There, the other domestic abuse victims view Zuleikha as someone who "had it coming" because of her infidelity, and are therefore openly hostile to her. The shelter's director, a woman named REZA, is beholden to wealthy Muslim donors, and therefore arranges for Zuleikha to meet with members of a highly controversial Islamic tribunal. Zuleikha is pressured to forgive her husband and testify in his favor, so as not draw further negative attention to the Muslim community. JANE, the District Attorney, on the other hand, initially plays nice with Zuleikha and informs her that she will devote any and all available resources in the prosecution of Iskander. When Zuleikha can't get her story straight and hesitates about testifying against her husband, however, Jane, too, turns against her. Zuleikha discovers that the DA has been caught hiding her own secrets and now faces a public confidence crisis of her own. Zuleikha comes to realize that Jane's reasons for being so gung-ho about winning Iskander's conviction have as much to do with re-endearing herself to her electorate as with justice. Zuleikha thus finds herself at the epicenter of a political firestorm fueled by winds of anti-Muslim hysteria, with different people trying to use her situation to their own advantage. When Wasim gets in a scuffle at the shelter and has to be taken to a clinic, she panics and contacts Iskander against her better judgment. Husband and wife finally confront each other while Wasim is being treated. Iskander claims to still love Zuleikha and begs her to take him back so that they and their son can resume their prior family life. But Zuleikha realizes that even if Iskander is sincere and not merely seeking reconciliation in order to avoid a harsh prison sentence, she will never be able to forgive him, let alone love him and live with him again. She comes to accept the fact that she has no control over Iskander's fate in court, and can only move forward by testifying truthfully and trying to do what is best for her and her son. While waiting for the trial to begin, she gains admission in a summer training program for piano instructors and begins the next phase of her life.