Search results

The article is based on a research project using survey data (N=628) and qualitative interviews (N=60) with young people and their parents belonging to the five largest ethnic minority groups in Denmark, along with the experiences of psychosocial services for minority young people. The theoretical framework is social psychological, combining theories of modernisation, family relations and effects of discrimination. The article examines interaction with the parents in relation to their intimate partnership formation and the dynamics of religious endogamy. Main findings are that parents may be either supportive or against the young people, contrary to the dominant discourses about intergenerational conflicts. The continued practice of religious endogamy is another finding. The article criticises the reductionistic dichotomy ‐ either own or parental choice ‐ and appeals for broader concepts which focus both on own choice and parental acceptance. The article also throws light on some strategic services dealing with the problems of ethnic minority young people in forming intimate partnerships in other countries. A model for psychosocial intervention is presented which directs attention to ageism and sexism, as well as racism, at personal, interpersonal and structural levels.

Purpose – This chapter examines the roles of the Unification Church (UC) in reconstructing the discourse of the gendered desire of Filipina marriage migrants and their Korean husbands, serving as an intermediary agency in the process of international marriage migration, and reinforcing heterosexual practices as part of a regime of normalization.

Methodology – The chapter is based on 1 year of ethnographic fieldwork that included a review of secondary sources, participant observation, and in-depth interviews with Filipinas and Korean men.

Findings – The chapter shows the ways in which the UC reinforces the dominant discourse of gendered desire that portrays marriage migrants as women who wish to migrate mainly to marry a man who can provide economic stability. Filipina migrants, however, infuse the cultural discourse of romantic love into their decisions about husbands and marriage migration. Lastly, as the UC delineates normative heterosexual practices based on its religious doctrines, the church becomes a “regime of normalization” for traditional patriarchal heteronormativity.

Social implications – The chapter contributes to the idea that gender and sexuality are socially constructed and constitutive of migration.

Originality/value of chapter – The chapter examines not only the matchmaking role of an intermediary agency that facilitates cross-border marriages but also the agency's role in re/constructing gendered desire. Further, the chapter contributes to an understudied area: the social process of reconstructing heteronormativity in a transnational context.

This chapter analyzes characteristics and changing patterns of marriage formation in Vietnam over the past 50 years, from various aspects including the motives underpinning marriage decision-making, the process of mate acquaintance, the criteria for mate selection, and marriage decision-making rights. The chapter is based on a review of data derived from the Vietnam Family Survey 2006 (MOCST et al., 2008) and the Vietnam Marriage Survey 2017 (Minh, 2021). It shows that the pattern of marriage formation in Vietnam has changed significantly in the past decades under the influence of various socio-economic and legal factors. Marriage is increasingly associated with the value of personal happiness. People today have many more opportunities to meet and get to know each other before marriage than older generations in the past. Adolescents spend more time getting to know their future spouse and have more options when choosing future partners before marriage. Marriage based on a partner’s individual qualities is preferred, gradually replacing mate selection based on family background. Parents’ power over their children’s marriage has decreased, while young people are becoming more and more independent in making decisions about their lives. In other words, today, it is the interests of the people involved in the marriage that matters, not only the interests of the family and kinship that determines marriages. However, despite these new marriage formation patterns, the belief that children’s marriage is an important affair for the whole family is still maintained. The general pattern is that there is a mix of personal factors and family circumstances regarding the marriage choices.

In Bangladesh, girls’ ability to complete schooling is compromised by poverty and the practice of early marriage. Although most girls enroll in school, rates of dropping out are high around puberty. This paper uses a panel survey (2001 and 2003) of nearly 3,000 adolescent girls in rural Bangladesh to predict schooling outcomes. The analysis explores household and community factors to explain school enrollment, dropping out and marriage. Girls in poor households are more likely to drop out before reaching secondary school. Girls in wealthier households are more likely to drop out later, because of marriage, and having more siblings increases this possibility.

The issue of forced marriage is typically located within debates on violence against women, immigration control and cultural difference and is rarely considered in relation to adults with learning disabilities. The purpose of this paper is to argue that this is an issue which needs to be addressed by Safeguarding Adult Boards.

This paper draws upon original research undertaken by the author in conjunction with the Ann Craft Trust, a voluntary sector organisation which supports statutory, independent and voluntary sector organisations across the UK to protect adults at risk. The project sought to establish the extent to which the issue of forced marriage of people with learning disabilities is recognised, understood and acted upon by Boards.

Although many Boards are aware of national policy guidelines, very few had incorporated these guidelines into their local practice. There were two key consequences of this. First, Boards were failing to monitor cases of forced marriage and were unable to plan preventative services. Second, frontline workers were not given necessary training and so were unable to develop effective skills of knowledge. The need for both better recognition of and improved responses to the problem of forced marriage of people with learning disabilities is highlighted, as is the need for the safeguarding workforce to be supported by more effective strategic planning and better training.

This paper draws upon original research which examined how Safeguarding Adult Boards are responding to the issue of forced marriage of people with learning disabilities – a problem currently very much under-represented in existing research and practice literature.

Family socio-cultural values and its practices have pervasive effects on early age at first marriage in every society. The purpose of this paper is to examine and compare how family socio-cultural values and its practices exert effect on early age at first marriage between Muslim and Santal couples in rural Bangladesh.

First of all through snow-ball process and checking of marriage documents the author carefully identified 598 couples from Muslim and 560 from Santal who were married the first time between 1995 and 2005 years and whose age range was 12-48 years for husbands and 10-45 years for wives. Then, 585 pairs of couples (295 for Muslim and 290 for Santal) were randomly selected from the Talonda of Rajshahi district, Bangladesh. Data were collected, applying interview method with semi-structural questionnaire in family setting. Then the collected data were analyzed, using χ2 test and binary logistic regression (BLR) technique.

The frequency distribution showed that most of the Santal couples compared to the Muslim ones were married before the minimum legal age in Bangladesh. The results of χ2 test of the frequency distribution were significant at p<0.01 and p<0.05 level. In addition, results of BLR analysis suggested that early age at first marriage was significantly (p<0.01 and p<0.05) associated with family socio-cultural values studied. It is argued that ethnicity, family pattern, residence pattern, illiteracy and ascriptive occupational status were the risk factors to persist early marriage among the Santal couples than the Muslim ones in rural Bangladesh.

Although the findings are suggestive to understand differences in early marriage associated with family socio-cultural values between the ethnic couples, further cross-cultural study should be conducted on how socio-psychological factors affect early marriage between the ethnic groups. In spite of the limitations these findings may have implications in comparative social policy practice to prevent early marriage associated with changes in family socio-cultural values between the ethnic groups in Bangladesh.

The findings in the paper are original in linking between family socio-cultural theory, its related policy and practice to prevent early marriage between the ethnic couples in Bangladesh.

This paper looks at the experiences of first‐generation South Asian women who entered the UK to marry and then suffered domestic violence. It is based on an innovative and collaborative trans‐national project, carried out in two stages. In the first stage, a range of immigrant South Asian women, who had experienced domestic violence, were consulted. This consultation aimed to ascertain what they believed would have been useful information, if available prior to immigration, about the UK and the life they might expect there, including what might happen in cases of marital discord and difficulties. The second stage of the project consisted of feeding that information back through meetings and consultations to relevant women's and state agencies in India, including the police, the media and women's organisations. While there is no evidence to suggest that immigrant black, minority ethnic and refugee women experience more domestic violence than majority white women, their experiences of abuse are different due to cultural factors, language, immigration status and lack of contact with natal families. The paper makes key recommendations on policy developments that would assist women in this situation, raising the voices of South Asian immigrant women in the UK, and highlighting their views and advice for policy‐makers and for other women considering such marriages.