Review of Boundaries of Love: Interracial Marriage and the Meaning of Race

Social Forces ◽  
2020 ◽  
Author(s):  
Shantel Gabrieal Buggs
Keyword(s):  
1996 ◽  
Vol 43 (3-4) ◽  
pp. 203-217
Author(s):  
Tim B. Heaton ◽  
Stan L. Albrecht
Keyword(s):  

2016 ◽  
Vol 3 (4) ◽  
pp. 649
Author(s):  
Richard Lewis, Jr.

<p><em>This research effort examined support levels associated with Black/White interracial marriage. Differences in support for Black/White marriages between Black and White family members along with other variables that influence support attitudes was explored. Age, gender, family income, marital status, and residence were used as control variables. Information from the General Social Survey conducted in 2014 was used to focus the analytical process. The theoretical hypothesis posited that assimilation is differential and more problematic for those racial groups whose members are perceived to have darker skin color. Colorism was used to reinforce the hypothetical assertion. The study results showed that potential support with respect to a family member choosing to marry someone outside of his or her racial group was influenced by race and gender. Black respondents were more likely to support a family member who chose to marry a White spouse. Women were more likely to support a family member marrying someone of a different race in comparison to men. Differential assimilation and colorism were identified as factors influencing the variation in interracial marriage acceptance. </em><em></em></p>


1986 ◽  
Vol 91 (6) ◽  
pp. 1409-1430 ◽  
Author(s):  
Scott J. South ◽  
Steven F. Messner

2021 ◽  
pp. 77-89
Author(s):  
Thaddeus Metz

Chapter 5 addresses the moral theory suggested by the African tradition according to which one is obligated to promote (or honour) liveliness in oneself and others. This sort of principle has been advanced by philosophers such as Noah Dzobo, Bénézet Bujo, and Laurenti Magesa. Vitalism is a globally under-explored approach to right action that deserves much more consideration. However, the chapter concludes that it cannot account for some comparatively uncontroversial moral claims salient in the African tradition. Sometimes settling for majoritarian rule and avoiding reconciliation in respect of criminal justice would best promote (or honour) liveliness, and yet most African philosophers would judge these actions to be wrong to some degree. The chapter also argues that vitalism cannot account for certain intuitions with a global scope; forbidding interracial marriage and deceiving people might best promote (or honour) liveliness, but ethicists around the world would judge these actions to be pro tanto immoral.


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