Thesis (D. Min.)--Trinity Evangelical Divinity School, 1994. / Abstract. Includes bibliographical references (leaves 170-177).

Thesis (M.A.)--University of Missouri-Columbia. / Includes bibliographical references (leaves 88-89).

Thesis (M.A.)--University of South Florida, 2006. / Title from PDF of title page. Document formatted into pages; contains 86 pages. Includes bibliographical references.

This dissertation addresses what it means to be a Muslim and an American and the challenges that some ethnically different American Muslims face in constructing American Islamic social identities. While practitioners of Islam profess anti-racist ideologies, the American Muslim community has a complex underlying hierarchy with sharp divisions between African-American Muslims, Euro-American Muslims, and various immigrant Muslim communities. In addition, the tendency to favor traditionalist interpretations of Islam, and the reduction of Arab experience as the primary way to experience Islam are conflicts internal to the Muslim community as well. This has created a division in the Muslim community between traditionalist and modernist approaches to Islam. The result of these hierarchies is that certain ethnic groups and religious sects are delegitimized by more powerful ethnic groups and sectarian communities, and separatist ideologies about Islam result. The goal of this research is to examine how American Muslims negotiate their identity both in the public sphere and within the Muslim community from which many often feel a sense of separation. In addition, I will review historic and current social strategies used by different ethnic constituents of American Muslims to define themselves as a unique and authentic sector of Islam. I begin by discussing the interrelations between Muslim groups in St. Louis then explore how stereotyping by both local and national media have contributed to divisions between ethnically and racially different groups of Muslims. I also explore the use of social media as a means of building community alliances and found that Caucasian Muslim converts were most active with other Caucasian and immigrant Muslims, which I later argue is part of an assimilation process that many Caucasian converts experience as part of the conversion process. I argue that this is very different than the experience of African American Muslims, most of whom do not change their culture as a result of religious conversion. I also investigate how sectarian differences impact racial segregation within Islam in an American context. I conclude that immigrant Muslims use alliances with Caucasian Muslims to boost their social standing, taking advantage of the effects of white privilege. The result is that the racial hierarchy responsible for creating white privilege is mirrored within a religious community that staunchly advocates for color-blind, non-discriminatory inclusion resulting in racial disempowerment, segregation, disenfranchisement, and black inferiority among American Muslims.

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本篇文章用縮減式迴歸來研究財政政策、貨幣政策、和貿易政策對國內政策有效性，以及比較朱衛華 (1990) 政府政策有效性是否和本文相同。 本研究目的有以下兩點，第一、在小型開放經濟體系中，政府推動不同政策下，何種政策長期效果較強。第二、以縮減式迴歸探討不同政策下，其對產出影響。除此之外，從大多數文獻中財政政策與貨幣政策的有效性比較，貨幣政策為強而有效的政策，而在國內貨幣政策有效性是否優於財政政策? 本文使用傳統的St. Louis模型與向量誤差修正模型，估計不同政策的有效性，因為目前常用向量誤差修正模型，所以本研究主要採用向量誤差修正模型，再者時間序列模型皆會檢定期間內是否發生結構性改變，本文採用CUSUM穩定性檢定後，可以發現在2008年第3季後發生結構性改變，推估其結構性改變的原因來自於金融海嘯。 由於估計期間內出現結構性改變，因此參閱方惠蓉 (2002) 將結構性改變分段處理以利於分析結果，而本文將結構性改變分成兩段，分別為金融海嘯前與金融海嘯後。 最後可以從實證得知，三種政策在金融海嘯前皆為正向的經濟影響，強度大小由高至低排序為財政政策、貿易政策和貨幣政策，而財政政策在金融海嘯後是負向的影響，但是貨幣與貿易政策卻是正向的影響，此外貨幣政策在金融海嘯後強度大小位居首位。

Thesis (D. Min.)--Covenant Theological Seminary, St. Louis, Mo., 1998. / Abstract and vita. Includes bibliographical references (leaves 190-193).

Thesis (D. Min.)--Harding University Graduate School of Religion, 2001. / Includes bibliographical references (leaves 153-159).