<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.

ABSTRACT THE REFORMED AND CELIBATE PASTOR: RICHARD BAXTER’S ARGUMENT FOR CLERICAL CELIBACY Seth DeShields Osborne, Ph.D. The Southern Baptist Theological Seminary, 2018 Chair: Dr. David L. Puckett This dissertation explores Richard Baxter’s (1615-1691) argument for clerical celibacy. It argues that his teaching on clerical celibacy was a very controversial way of resolving tensions in English Protestant marriage doctrine. His argument was a product of a very stringent model of pastoral care developed in response to England’s ecclesiastical situation, was deeply influenced by his personal qualities and life experiences, and was rooted in his overarching ethical principles for Christian living. Baxter remained remarkably consistent, even when appearing to violate his convictions by marrying later in life. Chapter 1 details the importance of the study for scholarship, the state of research, and finally the methodology and sources to be used. Chapter 2 examines English Protestant attitudes toward marriage and celibacy in Elizabethan and Stuart England in order to demonstrate their struggle to reconcile the Bible’s praise of marriage in Genesis 1-2 with its teaching on celibacy’s expediency in 1 Corinthians 7. Chapter 3 analyzes Baxter’s theology of soul care in the church and the family; it argues that Baxter did not possess a negative attitude toward marriage and family life, but rather he realized that clerical marriage strained the ability of ministers to fully implement his burdensome pastoral model of soul care. Chapter 4 explores several internal and external factors in Baxter’s life that shaped “particularities” that would come to define him as a theologian and minister of the gospel. Chapter 5 studies Baxter’s practical divinity in order to show that his argument for clerical celibacy logically arose from themes repeated in his teaching on Christian ethics. The next two chapters explore Baxter’s seemingly contradictory marriage to Margaret Charlton. Chapter 6 argues that he did not violate his convictions, because the 1662 Act of Uniformity appeared to have closed off all opportunities for public ministry. Chapter 7 proposes a solution to the question of why Baxter continued to advocate for clerical celibacy, despite the great help Margaret was to him and his pastoral work during their marriage; it argues that even though Baxter received many blessings through Margaret, his experience of marriage also reconfirmed many of his arguments for why pastors should remain single. Chapter eight summarizes the conclusions of the study and its contribution to understanding both English Protestant Marriage doctrine as well as Richard Baxter as a pastor and theologian.

Enjeu politique majeur pour le pouvoir colonial, l’intimité sexuelle, familiale et domestique des populations en situation coloniale a fait l’objet de nombreuses tentatives de contrôle de la part des autorités belges au Congo. Utilisé comme preuve de l'infériorité supposée des Africains et de la supériorité supposée des Européens, le domaine de l’intimité fut à la fois au cœur de la construction des hiérarchies raciales et de la "mission civilisatrice". Cette étude retrace l’évolution des politiques de l'administration coloniale liées au mariage et à la sexualité au Congo Belge entre 1908 et 1945, telles qu’elles sont élaborées en métropole puis relayées et appliquées sur le terrain colonial. Elle illustre notamment les difficultés du pouvoir colonial à discipliner la vie privée de ses propres agents, et à imposer de nouvelles normes d’intimité et de genre aux populations colonisées. L'étude est structurée autour de trois parties. La première traite des régulations morales dont est l'objet la communauté colonisatrice, c'est-à-dire de la manière dont le pouvoir colonial débat et tente de policer, au milieu de multiples contradictions, les "mœurs" de ses agents européens et de leurs familles. La deuxième partie analyse les régulations du mariage et des formes de sexualité dites "traditionnelles" des populations colonisées. J'y étudie tout d'abord la polygamie et les systèmes de compensation matrimoniale: ces pratiques constituent les deux principaux sujets de débats et de mesures pour les autorités coloniales qui y voient, non sans raison, les fondements des systèmes matrimoniaux congolais. Sont ensuite abordées la question plus confidentielle de la fixation de l'âge de puberté des jeunes filles "indigènes" en même temps que celle du "mariage des filles non-nubiles" (expression utilisée pour désigner les mariages précoces). La troisième partie de la thèse s'interroge sur les anxiétés et les régulations visant les évolutions "modernes" du mariage et les nouvelles formes d' "immoralité" qui sont associées aux espaces urbains. Après avoir interrogé les redéfinitions des frontières du moral et de l'immoral à l'aune du développement urbain de la colonie (de manière générale et à partir de l'exemple de la catégorie des "danses obscènes"), j'ai privilégié l'étude des pratiques prostitutionnelles et des défis qu'elles posent aux ambitions de contrôle des autorités coloniales. Enfin, le dernier chapitre clôt la boucle en revenant aux conjugalités "licites" et en abordant les "troubles" que la modernité coloniale est supposée y avoir généré (adultère, divorce, abandon de domicile conjugal, concubinage, etc) et dont les femmes sont en grande part jugées responsables. <p><p> / Doctorat en Histoire, art et archéologie / info:eu-repo/semantics/nonPublished

Indiana University-Purdue University Indianapolis (IUPUI) / From 1851 to 1954, under various names, the Indiana Cotton Mills was the dominant industry in the small town of Cannelton, Indiana, mostly employing women and children. The female industrial laborers who worked in this mill during the middle and end of the nineteenth century represent an important and overlooked component of midwestern workers. Women in Cannelton played an essential role in Indiana’s transition from small scale manufacturing in the 1850s to large scale industrialization at the turn of the century. In particular, this work will provide an in-depth exploration of female operatives’ primary place in Cannelton society, their essential economic contributions to their families, and the unique tactics they used in attempts to achieve better working conditions in the mill. It will also explain the small changes in women’s work experiences from 1854 to 1884, and how ultimately marriage, not industrial work, determined the course of their later lives.