No description available.

No description available.

No description available.

No description available.

This dissertation examines the interethnic marriages of Mexicans in Tucson, Arizona, between 1854 and 1930. Arizona's miscegenation law (1864-1962) prohibited the marriages of whites with blacks, Chinese, and Indians--and eventually those with Asian Indians and Filipinos. Mexicans, legally white, could intermarry with whites, but the anti-Mexican rhetoric of manifest destiny suggests that these unions represented social transgressions. Opponents and proponents of expansionism frequently warned against the purported dangers of racial amalgamation with Mexicans. The explanation to the apparent disjuncture between this rhetoric and the high incidence of white-Mexican marriages in Tucson lies in the difference between two groups: the men who denigrated Mexicans were usually middle- and upper-class men who never visited Mexico or the American Southwest, while those who married Mexicans were primarily working-class westering men. The typical American man chose to pursue his own happiness rather than adhere to a national, racial project.This study provides the largest quantitative analysis of intermarriages in the West. The great majority of these intermarriages occurred between whites and Mexicans. Though significantly lower in total numbers, Mexican women accounted for large percentages of all marriages for black and Chinese men. The children of these couples almost always married Mexicans. All of these marriages were illegal in Arizona, but local officials frequently disregarded the law. Their passive acceptance underscores their racial ambiguity of Mexicans. Their legal whiteness allowed them to marry whites, and their social non-whiteness facilitated their marriages with blacks and Chinese.The dissertation suggests the need to reassess two predominant claims in American historiography: (1) that Mexican-white intermarriages in the nineteenth-century Southwest occurred primarily between the daughters of Mexican elites and enterprising white men; and (2) that the arrival of white women led to decreases in intermarriages. Working-class whites and Mexicans in fact accounted for the majority of intermarriages between 1860 and 1930. The number of intermarriages as total numbers always increased, and the percentage of white men who had the option to marry--i.e., those who lived in Arizona as bachelors--continued to intermarry at rates that rivaled the high percentages of the 1860s and 1870s.

Thesis (M.S. - Watershed Management)--University of Arizona. / Includes bibliographical references.

Thesis (M.A. - Geography and Regional Development)--University of Arizona, 1989. / Includes bibliographical references (leaves 125-129).

Thesis (M.S. - Hydrology and Water Resources)--University of Arizona. / Includes bibliographical references (leaves 183-184).

Class of 2012 Abstract / Specific Aims: The purpose of this study was to assess the overall satisfaction of Tucson area pharmacists in the community retail setting and to identify the facets of community practice that have the greatest contribution to job satisfaction and dissatisfaction. Methods: Surveys were sent by facsimile to all community retail pharmacies in the Tucson area. All pharmacists working in these stores were encouraged to respond to the survey by faxing back the paper copy or by responding to the online version of the survey at surveymonkey.com. Respondents were asked to rate their job satisfaction and demographic data were also collected. Main Results: Questionnaires were completed and returned by 32 pharmacists, an estimated response rate of 10%. After reviewing the returned surveys, four questions were chosen from the satisfaction portion to determine their relationship to the job satisfaction ratings. Those four variables were “recognition one receives for good work”, “opportunity to use abilities”, “hours of work”, and “patient contact”. Those four satisfaction variables were then analyzed using the demographic grouping variables “other experience”, “store type” and “degree earned”. Following analysis, only hours of work was found to play a significant role with pharmacy job satisfaction when grouped by other experience. Conclusions: The area of community pharmacy practice that affects job satisfaction the most is hours of work, which is especially true when pharmacists have work experience outside of community practice.

The maintenance, performance, and practice of Mexican music formed part of a resistance effort against cultural, political, economic, gendered, and geographic marginalization throughout the course of the twentieth century in Tucson, Arizona. This project defines iconic, popular Mexican music as música cósmica, a term inspired by José Velasco’s raza cósmica, and which refers to the music’s role as a unifying cultural expression for individuals of Mexican descent in Tucson and other diaspora communities. This project draws from new and archived interviews, newspapers, recorded performances, radio programs, and other ephemera of Tucson’s musical past to outline how la música cósmica formed part of an organic cultural expression of the people of the U.S. southwest, one that informed and was informed by the corpus being developed and promoted out of Mexico City. The process of maintaining la música cósmica in Tucson as a source of collective identity and resistance involved a deep commitment to maintaining musical places, spaces, and talents in the face of political, social, and geographic marginalization, including the physical destruction of Mexican homes and businesses in the name of urban renewal. Community leaders and music teachers viewed the teaching of música cósmica to Tucson youth as part of a social justice educational revolution, yet to teach the music they first had to overcome the internalization of anti-Mexican sentiment that viewed Mexican cultural expressions as inferior and overtly feminine. They reclaimed pride in this marginalized identity, the feminized fatherland or madre patria, through reframing the interpretation of the music as a cultural expression requiring precision, excellence, and that held monetary value. Music teachers employed a commitment to excellence and an insistence on paid performances to transform the perception of the music from that of an expression of inferior culture to one worthy of pride, respect, and admiration. Tucsonans approached the teaching and performing of la música cósmica with a profound sense of duty, one that inspired heroic acts of dedication and united Tucsonans of Mexican descent in spite of otherwise deep and painful divisions over political ideologies, popular tastes, skin color, personal experience, and the process of social change. The deep scar left by urban renewal, neighborhood demolition, and family relocation left many bitter divisions among members of Tucson’s community of Mexican descent. Nonetheless, la música cósmica continued to play a unifying role, and Tucsonans came together across these differences to ensure its survival, and to ensure their own cultural survival in the city´s public narrative as a result. By the 1980s, Tucson boasted numerous youth mariachi programs and hosted the first annual International Mariachi Conference, converting a city that continued to struggle with its collective identity into a global center for the teaching and performing of Mexican music.