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Typescript (photocopy). / Digitized by Kansas Correctional Industries / Department: Sociology, Anthropology and Social Work.

In this qualitative study, I examine the persistent trend of black women as an excluded relationship partner for white men. Integral to understanding the exclusion of black women as relationship partners is the construction of black female bodies, by influential white men historically and contemporarily, as the abject opposite of hegemonic femininity, which holds "middle-class, heterosexual, [w]hite femininity" as the norm (Collins 2005:193). This construction essentially places black women outside the bounds of hegemonic femininity, beauty, sexuality, and womanhood. Using the theoretical concept deep frame, which is the "conceptual infrastructure of the mind" (Lakoff 2006a:12) and representative of one's commonsense world view, I argue that the ways in which influential white men have constructed black female bodies is a critical component of the raced, gendered, and classed deep frame of white men. This deep frame undergirds how many white men perceive, interpret, understand, emote, and engage in actions where black women are concerned. Hence in this study, I qualitatively examine, through analyzing and interpreting the in-depth online questionnaires of 134 white male respondents, how the deep frame of white men affects how they perceive black women and ultimately the relationships they seek with black women. The results of the study show that many white male respondents, despite most having very limited or no personal interactions with black women, viewed black women through the one-dimensional lens of the raced, gendered, and classed deep frame. Many respondents perceived black women as unattractive unless capable of a white normative standard, as possessing a negative "black" culture, and as possessing negative and "unfeminine" attributes that make them complicit in their own rejection. These findings show how the deep frame disciplines white men to view black women as "out of bounds" as legitimate relationship partners, and disciplines the types of relationships they seek with black women. The results of this study also reveal that the conceptual approach of deep frame rooted in an understanding of the power of influential white men to control and construct society provides a theoretical alternative to the outmoded interracial marriage theories of caste and exchange.

This study examined the marriage experiences of four Chinese Canadian women who are married to Caucasian husbands in Canada. Employing a phenomenological qualitative approach, in - depth interviews were conducted with these women in the ethnically diverse city of Vancouver, exploring their lived experiences in these relationships. The findings in this study reflect upon this and tries to bring some understanding to this rather complex phenomenon. The first finding is the non - accidental nature in who we choose to bring into our world. This important element was highlighted in the findings as it speaks to the reasons why we seek certain people to be in our life, including our spouses. The women in this study all spoke about early influences and experiences which reflected a sense of being an outsider in their own world at some point. These experiences have in one form or another shaped how these women approached relationships and in particular marriage. The second finding speaks to the effortlessness which these women present when moving between their Chinese and Canadian culture. The skills of negotiating and interpreting were highlighted by one of the women as a role that she has grown up with but now also finds useful in her marriage. This role appears almost invisible to most people because of the way these women incorporate it into their day to day living. The last major finding is the importance of seeking a balance between the two cultures in intermarriage. In doing so, it allowed the women in this study to find a safe place for them to freely express the two sided nature of their culture which up until then remained separated. In some cases it also provided the impetus to revisit their culture of origin to rework another understanding of the role of Chinese culture in their lives. The findings of this study provide a beginning understanding into the work which these four women negotiated in intermarriage to achieve a balance between the Canadian and Chinese cultures in which they live. The findings from this study bridge a gap in the understanding of the phenomenon of interracial relationships in Canada and contribute to a broader cross cultural practice in social work and family therapy.

For over forty years, at the turn of this century, the white settlers of Southern Rhodesia devoted considerable energy to the discussion and the regulation of inter-racial sexual relations. The settlers' worries about maintaining their position in power were expressed, in part, in the periodic outbreaks of 'black peril' hysteria, a term which well-captures white fears about the threat that African men were thought to represent to white women. Although voluntary sexual encounters between white women and black men were prohibited from 1903 onwards, no such prohibition existed for white men in their relations with black women. The white women made several attempts to have legislation passed prohibiting such liasons, and failed largely because in doing so they were perceived to be challenging the authority of the white men. The regulation of interracial sexual intercourse thus served to reinforce the white male domination of Rhodesian society.

This thesis is a micro-study of intermarriage at the small Kāi Tahu community of Maitapapa from 1830 to 1940. Maitapapa is located on the northern bank of the Taieri River, 25 kilometres south of Dunedin, in Otago. It was at Moturata Island, located at the mouth of the Taieri River, that a whaling station was established in 1839. The establishment of this station initiated changes to the economy and settlement patterns, and saw the beginning of intermarriage between 'full-blood' women and Pākehā men. From 1848, Otago was colonized by British settlers and in the process ushered in a new phase of intermarriage where single white men married the 'half-caste' and 'quarter-caste' daughters of whalers. In short, in the early years of settlement intermarriage was a gendered 'contact zone' from which a mixed descent population developed at Taieri. The thesis traces the history of the mixed descent families and the Maitpapapa community throughout the nineteenth century until the kāika physically disintegrated in the 1920s. It argues that the creation of a largely 'quarter-caste' population at Maitapapa by 1891 illustrates the high rate of intermarriage at this settlement in contrast to other Kāi Tahu kāika in the South Island. While the population was 'quarter-caste' in 'blood', the families articulated an identity that was both Kāi Tahu and mixed descent. From 1916, the community underwent both physical and cultural disintegration. This disintegration was rapid and complete by 1926. The thesis demonstrates that while land alienation, poverty, poor health and a subsistence economy characterized the lives of the mixed descent families at Maitapapa in the nineteenth century, it was a long history of intermarriage begun in the 1830s and continued throughout the nineteenth century which was the decisive factor in wholesale migrations post World War One. Education, dress and physical appearance alongside social achievements assisted in the integration of persons of mixed descent into mainstream society. While Kāi Tahu initially welcomed intermarriage as a way of integrating newcomers of a different culture such as whalers into a community, the sustained pattern of intermarriage at Maitapapa brought with it social and cultural change in the form of outward migration and eventual cultural loss by 1940.

This research advances the literature on interracial marriage by using variables that align with the social contact hypothesis. The purpose of this project is to accurately gauge the exact social predictors influencing current attitudes towards Black and White interracial marriage. Multiple regression models containing social contact predictors are analyzed using data from the 2018 General Social Survey. The conclusive review of the literature summarizes age, region, and education as essential social contact predictors of attitudes towards interracial marriage. Therefore, the formulated hypotheses and multiple regression models measure this specific relationship controlling for other predictors such as sex and income. For Whites, the two most significant factors are age and living in the south vs. the west. Interestingly, a college education is not significant. For Blacks, the key contact variable that seems to matter is age. Baby boomers are less likely to favor interracial marriage. Overall, results show areas of convergence. Therefore, one's age is significant predictor for White and Black acceptance. However, it also shows divergence-region appears to only matter for Whites. Accordingly, younger Blacks and Whites were more likely to favor close relatives marrying individuals of the opposite race. Older Blacks and Whites were less likely to support interracial marriage. This analysis displays some of the critical gaps in using the social contact hypothesis to measure beliefs in Black and White conformity. Thus, there is a need to develop more logical variables to help solidify the exact social forces effecting attitudes towards interracial relationships.

Thesis (M.A.)--Kutztown University, 1987. / Source: Masters Abstracts International, Volume: 45-06, page: 3328. Typescript. Includes bibliographical references (leaves 57-59).

Thesis (M.S.W.)--Smith College School for Social Work, Northampton, Mass., 2008. / Typescript. Includes bibliographical references (leaves 32-34).

Thesis (Ph. D.)--University of Canterbury, 2004. / Typescript (photocopy). Includes bibliographical references (leaves 319-379). Also available via the World Wide Web.