This study uses social theory, historical perspectives, family albums, and more than 30 ethnographic narratives from first- and second-generation Palestinian Americans to explain how women’s conceptions of womanhood and marriage changed in two historical periods, 1950s -1980s and 1990s-2000s. I explore the manner in which Palestinian women utilized their cultural, national, and religious contexts to build strategies to increase their agency in their family and community, take control of their martial choices, and change the standards that constitute what makes a compatible partner from beyond national and regional boundaries. During the first period, immigrant-generation marriages were mainly arranged, endogamous and enforced by hometown ties and institutions (i.e., al-Bireh American Society), as well as national politics. Although cross-border marriage was still practiced by those during the later time period, an increase of exogamous marriages grew as a result of the contemporary global Muslim revival movement that has been materializing through popular, cultural, intellectual, and political discourses operating within theological context in the last three decades. The intersection of these discourses triggered an inclination toward intermarriage between American Palestinians and other Muslim groups. For women, this period of Islamic revival profoundly affected their perception of their own identities, their identificatory agency, and their engagement with gendered social and religious institutions. Utilizing more than one type of cultural capital (as theorized by Pierre Bourdieu) shaped immigrants’ identities and sense of belonging, especially among second-generation Palestinian Americans. They usually identified themselves in a cross-cultural manner, embodying dual membership in mainstream and subcultures. Historical and cultural factors, including the increase in numbers of religious institutions established since the late 1980s and the arrival of new immigrants, primarily from South Asia, prompted changes in the size and diversity of Arab and Muslim communities. In addition, the increase in education levels, the diversity of career pursuits, transnational mobility, and advances in communication (i.e. digital media) facilitated the destabilization of national and cultural boundaries and increased women’s negotiation of marriage outside these canons. Despite this, the diaspora politics of displacement among Palestinians strengthened their connectedness to their homeland and reinforced in-group and cross-border marriages, which ultimately complicated women’s choices of potential spouses.