Little research has been conducted to distinguish the unique experiences of specific groups of interpersonal violence victims. This is especially true in the case of battered Muslim immigrant women in the United States. This article examines battered Muslim immigrant women's experiences with intimate partner violence and their experiences with the police. Furthermore, to provide a more refined view related to battered Muslim immigrant women's situation, the article compares the latter group's experiences to battered non-Muslim immigrant women's experiences. Finally, we seek to clarify the similarities and differences between battered immigrant women aiming to inform responsive police service delivery.
Despite the growing recognition of intersectionality in the field of domestic abuse, scholarship on dating abuse is still limited by its lack of attention to cultural context. To begin to address this gap, this article presents findings from an exploratory qualitative study of 11 South Asian Muslims' perceptions of behaviors/actions in dating relationships that they identify as being potentially experienced and/or understood differently by South Asian Muslim women. In particular, the participants identify (a) exposure to parents/community, (b) behaviors of a sexual nature, (c) controlling behaviors, and (d) psychological, emotional, and/or verbal behaviors/abuse as being experienced and understood in unique ways by South Asian Muslim women. By connecting these perceptions to the cultural context of South Asian Muslims, these findings support an intersectionality perspective by suggesting sociocultural variations in the meanings assigned to behaviors and/or actions.
La migration des Asiatiques du Sud d’un pays à un autre devient de plus en plus commune. Ce mouvement soulève les enjeux post migratoires qui affectent la seconde génération des Asiatiques du Sud, qui doivent négocier une socialisation assez conflictuelle entre les deux générations, en s’adaptant aux valeurs, aux croyances, aux attitudes et pratiques : ceci avec tous ceux qui sont à l’extérieur du pays. Un autre défi qui s’impose à cette seconde génération d’Asiatiques du Sud est la négociation et la formation de relations hétérosexuelles de genres croisés. Se basant sur l’analyse qualitative, spécifiquement pour des entrevues approfondies avec les Asiatiques du Sud de la seconde génération—chrétiens, musulmans et hindous dans la grande région du centre Toronto, le présent travail examine comment les chevauchements entre sexes, ethnies et religions influencent les perceptions et les expériences des participants dans leurs relations intimes croisées avec d’autres genres. Les résultats montrent qu’il existe des variations au sein de chaque source d’identité et d’acceptation ainsi que les expériences des relations intimes croisées avec d’autres genres qui dépendent de la façon dont les identités se chevauchent et interagissent.
This article defines cross-nativity intermarriage in four generations of Canadians and explores whether cross-nativity partnering is associated with political assimilation—in this case, similarity in voting and political activities between immigrants with native-born partners and third-plus-generation immigrants. We find that foreign-born residents with Canadian-born partners do not differ from third-plus-generation residents who have Canadian-born partners in their propensities to vote or in the number of political activities in which they participate. Conversely, the foreign-born with foreign-born partners are less likely than the third-plus generation to have voted in a previous federal election; if the foreign-born immigrated later in adolescence or in adulthood, they also are less likely to participate in other political activities. Differences in demographic and socioeconomic characteristics underlie the greater likelihood that second and third-plus generations will engage in political activities.
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