South Asian Women in Britain, Family Integrity and the Primary Purpose Rule

Menski, Werner F

doi:10.1057/9780230508156_5

Cited by 42 publications

(20 citation statements)

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“…The literature on arranged marriages among South Asian women has focussed on four main themes -the practice of dowry (Ballard 1990(Ballard , 2001Sheel 2005;Kalpagam 2005;Biao 2005) the immigrant status of women in a transnational marriage, (Menski 1999;Abraham 2005) consanguineous marriages (Shaw 2001(Shaw , 2006Charsley 2007;Gardner 2008;Kuper 2008) and-from the field of education research-the impact of education on the propensity to have an arranged marriage (Bhopal 1999(Bhopal , 2000.…”

Section: Arranged Marriages and Womenmentioning

confidence: 99%

“…Research (Menski 1999;Abraham 2005) Studies in the field of education (Bhopal 1999(Bhopal , 2000 have also concluded that although South Asian women with a higher education degree may be less inclined to have a traditional arranged marriage, there is also evidence to suggest that participation in higher education has provide women with the 'social capital' with which to negotiate their participation in arranged marriages (Bhopal 2011). What is clear from this literature is that arranged marriages cannot simply be explained through the lens of economic migration, nor is the previous focus on the subjugation of women's agency satisfactory.…”

Section: Arranged Marriages and Womenmentioning

confidence: 99%

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‘I arranged my own marriage': arranged marriages and post-colonial feminism

Pande

2014

Gender, Place & Culture

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Section: Arranged Marriages and Womenmentioning

confidence: 99%

Section: Arranged Marriages and Womenmentioning

confidence: 99%

‘I arranged my own marriage': arranged marriages and post-colonial feminism

Pande

2014

Gender, Place & Culture

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“…2. The minority practice of forcing young people into unwanted marriages is a controversial issue (see Home Office 2000; Menski 1999Menski , 2002Samad and Eade 2002). 3.…”

Section: Resultsmentioning

confidence: 99%

Rishtas: adding emotion to strategy in understanding British Pakistani transnational marriages

Shaw

Charsley²

2006

Global Networks

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“…The rule dated back to 1980, though it was only formalised as such in 1994, and had allowed immigration officials to refuse entry to spouses when they felt the primary purpose of the marriage was to obtain admission to the UK. There is, significantly, no known ‘primary purpose’ case involving two white spouses (Menski, 1999, p. 83), and the rule was widely perceived as racist. Yet after its repeal, it was claimed (on no very clear evidence) that entry clearance officers in Islamabad and Pakistan were now hampered in challenging what they suspected to be non‐ consensual marriages.…”

Section: Current Uk Initiativesmentioning

confidence: 99%

UK Initiatives on Forced Marriage: Regulation, Dialogue and Exit

Phillips

Dustin

2004

Political Studies

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The literature on feminism and multiculturalism has identified potential conflicts between the recognition of cultural diversity and securing women's equality. Three broad approaches to this dilemma have emerged in the practices of contemporary states: regulation, working with the communities, and exit. Each of these is apparent in current initiatives regarding forced marriage, but the overwhelming emphasis in the UK has been on enabling individuals to exit from the threat or reality of a forced marriage. In assessing these initiatives, we highlight the limitations of exit and the danger of moving towards immigration regulation as the preferred solution We wish to thank the Nuffield Foundation for funding the research on which this paper is based. Thanks also to the many individuals who agreed to be interviewed for the research; and to participants at the Gender and Cultural Diversity conference, LSE October 2003, for their comments on an earlier draft. While the multicultural nature of European societies is increasingly acknowledged, the policy implications are more contested. When cultural diversity is ignored or denied, there is a danger that public policy will write in the practices and assumptions of majority groups as unquestioned norms. Members of minority groups may then find themselves less protected than others in their cultural or religious practices; they may even be coerced into replicating majority behaviour in order to conform with the law. But moving from an arrogant assimilationism to a hands-off toleration also carries risks, and especially so when what is represented as the 'tradition' of a minority cultural group turns out to bear more heavily on some members than others.As a growing feminist literature on multiculturalism argues (e.g. Okin, 1998;Shachar, 2001), this is particularly likely to happen when the traditions in question order the relationship of women to men or young people to old. In such circumstances, a 'live and let live' approach to cultural difference can undermine the rights of young people and women.In the theoretical literature and practices of contemporary states, three broad solutions have emerged; we roughly categorise these as regulation, dialogue and exit.

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South Asian Women in Britain, Family Integrity and the Primary Purpose Rule

Cited by 42 publications

References 0 publications

‘I arranged my own marriage': arranged marriages and post-colonial feminism

‘I arranged my own marriage': arranged marriages and post-colonial feminism

Rishtas: adding emotion to strategy in understanding British Pakistani transnational marriages

UK Initiatives on Forced Marriage: Regulation, Dialogue and Exit

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