Thesis (M.A.)--Florida State University, 2005. / Advisor: Elizabeth Stuckey-French, Florida State University, College of Arts and Sciences, Dept. of English. Title and description from dissertation home page (viewed Jan.12, 2006). Document formatted into pages; contains vi, 113 pages.

Thesis (Ph. D.)--Brown University, 2005. / Vita. Thesis advisor: Andrew Foster. Includes bibliographical references (leaves 73-77). Also available online.

What influence Alevi-Sunni intermarriage has on spouses’ individual religious affiliation after marriage was the initial research question addressed in this study. No official or unofficial data exist regarding the Alevi-Sunni intermarriage in Turkey. This study responded to the need to describe extant relationships by using a qualitative approach to gather detailed information from a sample of married couples in Corum city, Turkey. A case study method was applied to a sample of ten couples. Couples were selected using snowball and purposive sampling techniques. A team of researchers conducted forty face-to-face interviews. Each of the ten husbands and ten wives in Alevi-Sunni intermarriages were interviewed twice using semi-structured questionnaires. Additional demographic and observational data were gathered. Spouses in the Alevi-Sunni intermarriages sampled did not change their religious affiliation after marriage. The spouses reported few if any problems in their marital relationships and in child rearing. However, spouses did report many problems with parental families, in-laws, and other relatives. The disapproval and punishments from extended family members are related to the social stigma attached to Alevi-Sunni intermarriages. However, intermarriage, modernization including secularism and pluralism are challenging this stigma. Because of this transition further interdisciplinary studies on Alevi-Sunni intermarriage that explore different dimensions of intermarriage are needed.

Thesis (Ph. D.)--State University of New York at Binghamton, Department of English, General Literature and Rhetoric, 2007. / Includes bibliographical references.

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.A.)--Miami University, Dept. of History, 2003. / Title from first page of PDF document. Document formatted into pages; contains ii, 77 p. Includes bibliographical references (p. 72-77).

Thesis (M.S.W.)--Smith College School for Social Work, Northampton, Mass., 2009. / Includes bibliographical references (p. 119-122).

本論文以與閩南人或客家人通婚的阿美族及泰雅族女性為研究主體，研究焦點在探討族群通婚後的婚姻適應；尤研究側重階級、性別與族群位階三個面向的觀照。原住民與漢人的通婚有四百年以上的歷史，但由於過去研究取向與外在政治環境上的限制，族群互動的討論一直未形成主軸，在此議題下個人於私領域的採討也就更為少見。本文區分內外壓力來源，內壓力為夫妻間的相處，外壓力則來自親屬或外在族群成員，以語言、宗教、族群性、性別角色及其他相關因素為審視的焦點，透過原住民女性的生命經驗分享，得以瞭解原漢通婚原住民女性的婚姻生活狀況。並試著回應戰後第一代外省榮民與原住民女性的結合，兩種不同類屬的族群結合及時代的改變導致他們婚姻面貌有何不同？而阿美族與泰雅族女性面臨婚姻上的困難或調適時，是否顯示了族群的差異？ 本研究結果發現，如就婚姻滿意度而言，顯示超過一半以上的原住民女性對其婚姻感到不滿；如以婚姻穩定度為檢測依據，則有四位已離婚，顯示原住民與漢人的通婚相較於一般族內婚的確面臨較多困難。造成他們對其婚姻感到不滿的主因為「種族偏見」和「經濟」因素。相較於國外，原漢通婚的外在壓力滿予者多集中於公婆而非外在社會成員，男方家屬無法接受原住民而排斥、歧視原住民女性是主因，顯示目前原漢族群發展親密社會關係有困難，漢人對於原住民的接受程度仍低；經濟因素則有「金錢支配」與「不支撐家計」兩方面的問題，相較於族內婚的婚姻適應，金錢問題也同樣名列於此，顯示婚姻的經濟性本質是影響婚姻滿意不可忽視的重要因素。在這裡下層階級的原住民女性其面臨的狀況遠比中產階級原住民女性更為惡劣，除了金錢問題外，伴隨而來的還有暴力行為、酗酒問題、不良嗜好等。 原漢通婚的原住民女性婚後呈現單方面的適應，其具體表現在語言學習、宗教信仰、飲食習慣等的改變。造成此種現象除了為原住民相對性的次等位階外，女性於父系社會中的從屬地位也具有影響。族群位階的差距與性別權力的行使是一種相互作用，而非全然的支配從屬關係，所以原住民女性除處於被動、壓迫的狀態下，仍有可能透過策略運用，使她們成為家庭內的活躍主體。與第一代的通婚相較，第二代文化相近性的增加並沒有促使婚姻較好，文化上的相近或同化並沒有帶來族群上的接受或認同，漢人仍捍衛緊守著原漢界線，不允跨越，與原本預期的結果不同。在這裡相較阿美族，泰雅族女性有較高的離婚率或較低滿意度，此與其小家庭型態和強調能力表現自主的族群特質有關。

This legal comparative study explores the nature and development of rabbinic thought on intermarriage. One could hardly phrase the query that lies at the heart of this work better than the Talmud itself: "Is she forbidden or permitted?" (bSanhedrin 82a). This challenge, posed to Moses as part of an exegetical exploration of the problem of intermarriage, asks so much more than whether an Israelite might marry a Gentile. It points to conflicts between biblical law and narrative, biblical and rabbinic law, as well as incompatibilities within rabbinic halakhah. The issues of status, national identity and gender loom large as the various legal and narrative sources on intermarriage are set on an hermeneutic collision course. In this way many rabbinic sources display a deep understanding of the complexity inherent to any discussion of intermarriage in rabbinic tradition. Considering intermarriage as a construct that lies at the intersection between identity and marital rules, we begin this study of rabbinic legal systems with an analysis of the notion of intramarriage and Jewish identity in halakhah as expressed through the system of the asarah yuchasin (ten lineages). Discussion of various systems dealing with intermarriage follows, including qiddushin (Jewish betrothal/marriage) and the status of the offspring of intermarriage, the concept of the qahal (congregation of God), the arayot (levitical incest laws) as well as the individual legal rules related to marriage and sexual relations between Jews and Gentiles. The role of narrative in the representation of case law and rabbinic engagement with these legal systems forms an integral part of our analysis of the law. The overall conclusion of the dissertation is that rabbinic approaches to intermarriage were characterized by multiplicity and diversity. Rabbinic tradition engaged with the issue of intermarriage through a wide variety of often unrelated and incompatible legal systems. Furthermore, it is apparent that conflicting attitudes towards the interpretation and implementation of these rules are represented in both tannaitic (c. 70-200 C.E.) and amoraic sources (c. 200-500 C.E.), such that several key problems related to intermarriage in early rabbinic tradition remain unresolved.