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In May 2012, nine men from the Rochdale area of Manchester were found guilty of sexually exploiting a number of underage girls. Reporting on the trial, the media focussed on the fact that eight of the nine men were of Pakistani origin, while the girls were all white. It also framed similar cases in Preston, Rotherham, Derby, Shropshire, Oxford, Telford and Middlesbrough as ethnically motivated, thus creating a moral panic centred on South Asian grooming gangs preying on white girls. Despite the lack of evidence that the abuse perpetrated by some Asian men is distinct from male violence against women generally, the media focus on the grooming gang cases has constructed a narrative in which South Asian men pose a unique sexual threat to white girls. This process of ‘othering’ South Asian men in terms of abusive behaviour masks the fact that in the United Kingdom, the majority of sexual and physical abuse is perpetrated by white men; it simultaneously marginalises the sexual and domestic violence experienced by black and minority ethnic women. Indeed, the sexual abuse of South Asian women and girls is invisibilised within this binary discourse, despite growing concerns and evidence that the men who groomed the young girls in the aforementioned cases had also perpetrated domestic and sexual violence in their homes against their wives/partners. Through discourse analysis of newspaper coverage of these cases for the period 2012‒2018, this paper examines the British media's portrayal of South Asian men – particularly Pakistani men – in relation to child-grooming offences and explores the conditions under which ‘South Asian men’ have been constructed as ‘folk devils’. It also highlights the comparatively limited newspaper coverage of the abuse experiences and perspectives of Asian women and girls from the same communities to emphasise that violence against women and girls remains an ongoing problem across the nation.

My research builds upon masculinity studies as well as migration and gender theory to evaluate emerging strategies of gendered labor control at work sites within temporary worker programs. In particular, my multisite ethnography consisting of 97 interviews with US guest workers, oil industry employers, and Indian labor brokers shifts focus to the recruitment of male workers into the US oil industry. The study evaluated a multi-country recruitment chain from India to the Middle East and into the US Guest Worker Program. Findings identified a relationship between the construction of masculinities and employer strategies for labor control. The article addresses the following question: how is hegemonic masculinity used as a strategy for labor control? The study identifies the double bind of hegemonic masculinity within contingent employment relationships as a means of labor control for curbing male migrant dissent.

Discrimination against LGBTQ+ people in South Africa has shifted from overt hate crimes to covert microaggressions. Microaggression is a term used in psychology to describe casual discrimination against socially marginalised groups, and they occur in three forms: microassaults, microinsults and microinvalidations. Microassaults include verbal and non-verbal discriminatory behaviours. Microinsults include actions or statements which demean a person's identity, and microinvalidations negate the thoughts, feelings or lived experiences of a certain people. Microaggressions have detrimental impacts on lives of people experiencing them and on their interpersonal relationships. The chapter presents a focus on microaggression theory together with microaggression experiences of South African Indian LGBTQ+ people, who have been under-researched. Reference is made to interview extracts from research studies focusing on South African Indian LGBTQ+ people and from e-zine articles focusing on the experiences of South African Indian LGBTQ+ people.

Following South Africa's democracy, a new constitution was adopted that allowed for freedom of all citizens. This legal protection has, however, not fully translated into a change in attitudes of members of society. Raising the topic of gender being on a spectrum in an African context is bound to result in controversy. Many African countries continue to criminalise same-sex relationships. Therefore it can be understood that the notion of a same-sex desire is seen to be un-African. A common view is that the spectrum of gender identities is a Western import. This chapter focuses on how cultural nuances hinder South African Indian gay men from fully expressing themselves within the South African Indian community. Non-acceptance of South African gay men by the South African Indian community is often based on factors such as religion, patriarchy, hetero-normativity and the idea of same-sex relationships being un-African. Theoretically, intersectionality is used to make sense of discrimination. Intersectionality also serves as a lens because it considers an individual has multiple identities based on race, culture, gender, social class, age and sexual orientation, which are derived from power, history and social relations. Within this chapter, accounts from research studies as well as e-zine articles will be used to demonstrate aspects of the intersectionality theory.

This study is designed to explore the process of integration and ethnic identity among South Asian immigrants in Norway. In this study I examine the extent to which different factors such as, time since migration, receptiveness of the host society, position in the labor market, schools, social networks, and interaction with the host society, contribute to immigrants’ integration and the construction of their identity in a multicultural society like Norway. Based on ethnographic methods including unstructured interviews of first-generation South Asian immigrants and their children in Norway, three different levels of integration are explained. The first level involves high ethnic identity and low integration and relates to first-generation immigrants who have accepted that a permanent return to their home country is impossible. The second level of integration is related to high ethnic identity and high integration. The individuals in this category are second-generation immigrants who are integrated into Norwegian society, while maintaining a high ethnic identity by strong allegiance to their parental norms and values. The third level is low integration and low ethnic identity and explained in terms of identity crisis, which sometimes causes an internal turmoil and disorientation for many immigrants.

This chapter presents a summary of existent evidence regarding the effects of the COVID-19 pandemic on Minority Ethnic Groups (MEGs) in the United Kingdom Compared to White British, MEGs have historically experienced lower levels of health and socioeconomic outcomes and the COVID-19 crisis seems to have widened these inequalities. In particular, evidence gathered between 2020 and early 2021 suggests that MEGs, and especially MEGs women, experienced a substantive deterioration in mental health. Furthermore, Black and South Asian groups were more likely to contract the infection and die than any other ethnic group. Access to preventative services and healthcare, plus residential and employment segregation seem to be important factors in explaining mortality rates due to COVID-19. Finally, data released by NHS on vaccinations (until August 2021) show that Black, Pakistani and Bangladeshi communities are lagging behind the rest, with a very low proportion of these groups receiving the first dose. Getting everyone vaccinated should be a priority for the Government in order to reduce the impact of COVID-19 and avoid new outbreaks. The evidence collected and summarised in this chapter calls for further attention on, and action to mitigate, the widening gaps in health and socioeconomic attainments across ethnic groups.

Despite the burgeoning research on mass incarceration, women are rarely its focus. Racialised women, whose rates of incarceration have increased more rapidly than other groups, are at the best marginal within much of this literature. Within juvenile justice systems, racialised girls and young women are also disproportionately criminalised and remain markedly over-represented but are often overlooked. The absence of racialised women and girls from dominant accounts of punishment and incarceration is a matter of epistemological, ethical and political concern. Intersectionality offers one means to treat racialised women and girls as focal points for research and advocacy directed towards a reduction in criminalisation and incarceration. While intersectionality does not determine how the knowledge produced is deployed, recognising those who have been unrecognised is a necessary first step in striving to bring about positive change through praxis. Flawed mainstream accounts are unlikely to generate strategies that are well-aligned with the needs and interests of those who remain largely invisible.

Women empowerment is an aid against discrimination and exploitation. Empowerment to women helps minimize the gender gap, achieve equality and promote self-worth to make independent choices and to influence social change. It is seen that women empowerment and economic development are two sides of the same coin. According to sustainable development goals by World Development Indicator, by 2030 their aim is to empower all women and girls by achieving gender equality. Being the first teacher of a child and to ably run a household from front females are the pillars of a strong and thriving society. Educating and empowering women will usher us in a society where each member is contributing to the betterment of society; which gradually will uplift the economic condition. As stated by Mahatma Gandhi “If you educate a man you educate an individual, but if you educate a woman you educate an entire family.” Therefore, this study aims to investigate the status of women in the field of health, education, labor force participation and socioeconomic empowerment in selected South Asian countries, namely, India, Nepal, Bangladesh, Sri Lanka and Pakistan. Secondary data has been used which are collected from the website and data center of United Nations Development Programme and World Bank. The research focuses on the comparative study on the South Asian countries, namely Bangladesh, Nepal, India, Pakistan and Sri Lanka regarding gender equality and women empowerment in the sectors like education, health, political and economic involvement and opportunity.

Although women are obtaining and maintaining leadership positions in health, education, and social care services, women from Black, Asian and Minority Ethnic backgrounds remain a minority and on the margins. In particular, services working therapeutically with marginalised and oppressed communities often fail to represent the population they serve. In this chapter, the authors will outline the development of an innovative therapeutic service for disenfranchised young people with Black women as leaders. The authors will outline and reflect on how they developed a leadership style drawing on Afrocentric practice, social justice, emancipatory practice and community psychology as they attempted to bring about systems change. The authors will draw on ideas of ‘marginality’ (Collins, 1986) to make visible their experience of ‘be-coming’ leaders, and the challenges that they experienced on several different levels: personal, professional, institutional, political and cultural. It will also examine how race, gender and class intersect in Black women’s leadership experiences, and how they tackle stereotyping in the making of Black female leaders. The chapter will examine how Black female leaders make creative use of their marginal positions to influence and reflect a radical standpoint on self, children, young people, families and community.