In 1972, when relationships between the Mexican and USA Presbyterian denominations fractured, within a few years they found agreement in a newly crafted covenant, “A New Relation in Joint Mission.” At the denominational level, the leadership envisioned a new paradigm for international missional practice in which both entities mutually shared in the developmental and oversight processes. This was an exercise in diplomacy as the denominations were distinctly different in theological perspectives and expectations for program implementation. It was on the local and regional level, motivated by their deep convictions of faith, that a cadre of binational mission workers, pastors, and volunteers built meaningful, intercultural relationships under the Presbyterian Border Ministry (PBM), established in 1984. To implement the denominations’ new concepts of mutuality in mission, the PBM established binational ministry sites in twin-cities along the México/USA border. The PBM promoted spiritual growth, articulated border realities through the lens of faith, and served with and for those in need of support. Geographically, and for the purposes of this dissertation, the border region represents two spaces, the sites of engagement in the settled communities at the edges of two nations and the programmatic extensions into the interior of the two countries. In their roles of advocacy, the ministries engaged at the highest levels of both the denominations and the seats of political power, far from the border. Contextually, the México/USA border region, rich in its complexity, is a space of simultaneous conjunction and separation, influenced by its history, international politics, cultural diversity, economic disparity, and religious presence. The intent of this historical analysis is to share an important history that provides insights into the efficacy of binational ministry, to identify the contributions of bicultural engagement, and to consider the value and insights of faith-based perspectives when addressing complex border realities and social issues such as migration. It asks how the binational mission, in collaboration with faith-based and secular partners, has affected the lives of individuals, and made an impact on local, regional, national, and international political, economic, social, and cultural concerns.

The criminal justice system in the United States has recently come under intense scrutiny. To understand and critique the system it is important to understand the broader history and processes within the system. Looking specifically at the practice of juvenile detention, we see how the system developed parallel to the cruel practices applied to adults as punishment. Juvenile detention centers were modeled on adult prisons, both reflecting nineteenth-century ideas of redemptive suffering. The consistently coercive and oppressive features of the juvenile justice system also become apparent, when looking at the system through a historic lens. In contemporary juvenile detention centers, remnants of religious influence remain in the form of prison ministry programs. Throughout an examination of the historic and modern influence of evangelical Protestantism in prisons, the vulnerability of the individuals in these programs become apparent, as do the inequities within the system.

This dissertation analyzes the transformation of noncitizen detention policy in the United States over the twentieth century. For much of that time, official policy remained disconnected from the reality of experiences for those subjected to the detention regime. However, once detention policy changed into its current form, disparities between policy and reality virtually disappeared. This work argues that since its inception in the late nineteenth century to its present manifestations, noncitizen detention policy transformed from a form of exclusion to a method of state-sponsored violence. A new periodization based on detention policy refocuses immigration enforcement into three eras: exclusion, humane, and violent. When official policy became state violence, the regime synchronized with noncitizen experiences in detention marked by pain, suffering, isolation, hopelessness, and death. This violent policy followed the era of humane detentions. From 1954 to 1981, during a time of supposedly benevolent national policies premised on a narrative against de facto detentions, Arizona, and the broader Southwest, continued to detain noncitizens while collecting revenue for housing such federal prisoners. Over time increasing detentions contributed to overcrowding. Those incarcerated naturally reacted against such conditions, where federal, state, and local prisoners coalesced to demand their humanity. Yet, when taxpayers ignored these pleas, an eclectic group of sheriffs, state and local politicians, and prison officials negotiated with federal prisoners, commodifying them for federal revenue. Officials then used federal money to revamp existing facilities and build new ones. Receiving money for federal prisoners was so deeply embedded within the Southwest carceral landscape that it allowed for private prison companies to casually take over these relationships previously held by state actors. When official policy changed in 1981, general detentions were used as deterrence to break the will of asylum seekers. With this change, policy and reality melded. No longer needing the pretext of exclusionary rationales nor the fiction of humane policies, the unencumbered state consolidated its official detention policy with a rationale of deterrence. In other words, violence. Analyzing the devolution of noncitizen detention policy provides key insights to understanding its historical antecedents, how this violent detention regime came to be within the modern carceral state, and its implications for the mass incarceration crisis.

Lost and Found:

Jewish Women Recovering Tradition, Remaking Themselves

This study explores the turn towards stringently observant Orthodox Judaism among lesser observant Jewish women ages late 40s to early 70s residing in a rapidly growing Sunbelt city. It seeks to answer three questions: what is the impulse that inspires such a fundamental life change; what is the process for making that change; and how does that change impact the sense of self, as individuals and within families and communities?

It is an ethnographic study that uses a qualitative, modified grounded theory methodology to gather and analyze data, allowing themes to arise from extensive field observation and intensive participant interviews. The data establish an underlying phenomenon of lost and found, a personal loss, compounded by a lessening or loss of religious grounding, which inspires a recovery of traditional religion and a remaking of identity.

Other key findings manifest a fluidity of religious identity and a propensity for change; the social nature of such identity and the significance of communal belonging in its progression; the impact of memory, history, generation, life course position and geographic location in inspiring and informing such a progression; a reframing of feminist assertions and gender roles within a traditional religious framework; an assertion of the existence of women’s interior life and assumption of personal responsibility for its realization; a reconciliation of a rhetoric of choice and individual autonomy within a traditional religious system.

In contrast to this study, previous scholarship focused on younger men and women, most in their 20s or 30s, the majority unmarried and without children. The prior studies took place several decades earlier in major metropolitan areas, most along the Eastern seaboard and in the Midwest, more densely populated with larger, older and more established Jewish communities.

This study elucidates a shift towards more traditional religion within American Judaism and within the broader context of American religion. It provides fertile ground for future study of age and stage of life, feminism and gender roles, individual autonomy, choice, communal responsibility and religious change.

The prevalence of interfaith marriages and relationships is increasing now more than ever, especially among university students. Interfaith marriages have been examined across cultures with a focus on quantitative data. Most of this information is related to interfaith marriages, but not much has been said about interfaith dating. The focus of this study is to examine people's accounts of their relationships in order to learn more about the nature of interfaith relationships, specifically in students. What is being in an interfaith relationship like? A qualitative approach using four couples (N=8) in a two-year or four-year university program was used to gain more insight into the religious aspect of relationships. Conducting interviews of the couples together and separately allowed the individuals to comment on marriage, weddings, family, children, and more with regards to how religion has played a role. By interviewing the couples themselves, insight is gained on their personal relationships with each other. The interactions these couples have together, as well as their responses during interviewing, have both lead to findings regarding what being engaged in an interfaith relationship is like. Each couple is different and has their own, unique story to share. This thesis examines (1) an overview of the couples, (2) what does religion mean to the members of each couple, (3) what does a relationship mean to the members of each couple, (4) marriage, (5) religion as a couple, (6) limitations, and (7) recommendations for future research. This thesis aims to use personal experiences in order to learn more about the nature of interfaith relationships.

The drug wars in Mexico have claimed the lives, either directly or indirectly, of over 34,000 Mexican citizens since 2006. With such turmoil, the Mexican government has taken some desperate measures to contain the spread of violence. This includes what would be considered a distinct violation of the separation of church and state. A relatively obscure folk saint, La Santa Muerte, or "Saint Death," has gained international notoriety with the escalation in violence. With an image that has darker connotations than many mainstream Catholic saints, La Santa Muerte has become a source of contention in Mexico, both with the government and the Catholic oligarchy. This project focuses on analyzing the historical roots of Santa Muerte, her unique development and symbolic nature within the Mexican culture, the struggle between devotees and the Mexican government/Catholic Church, and her extension onto the global stage. In focusing on a relatively new area of academic study, this project will contribute to further research on similar topics.