Suchergebnisse

The formation of a marriage is frequently conceptualised as one of the most intimate relationships that people enter into, predicated on particular assumptions of romantic love at the point of entry into the marriage. This article explores marriage practices associated with 'love' and 'arranged' marriages, frequently presented as polar opposites, with love marriages positioned as normative and arranged marriages as alien and other. It draws attention to non-traditional practices such as online dating and 'mail-order' marriages to disrupt dominant assumptions of romantic love and draws some parallels between these practices and those of arranged marriages. By doing so, the article not only acknowledges alternative trajectories to marriage, but also serves as a useful intervention to interrogate the hegemonic Euro-American constructions of intimate relationships.

This paper draws on research conducted in Manchester, UK, examining service responses to African, African-Caribbean, Irish, Jewish and South Asian women experiencing domestic violence (Batsleer et al., 2002). Popular discourses of domestic violence, which also feature in services, are underpinned by 'victim-blaming' together with an assumption that women only show agency and control when they leave violent relationships, and/or what are constructed as oppressive minority cultures. Contrary to these perceptions, firstly, I note competing notions ascribed to 'independence'. Secondly, I highlight the strategies of resistance used by minoritized women whether they stay, or leave, abusive relationships, and examine the inter-relationships between gender, class and culture. Thirdly, I outline the level and type of support on offer, including key barriers and dilemmas to accessing sensitive and relevant services that respond to women's positions of minoritization, focusing particularly on refuge or shelter provision as they offer one of the key points of transition for women using domestic violence services. Lastly, I indicate some positive steps that can be taken by helping agencies to respond more appropriately to minoritized women facing domestic violence.

This paper argues that "Black woman" should remain the quintessential subject of intersectionality as we are concerned that racialization has been submerged within intersectionality debates. Drawing on research and policy related to violence against women in minoritized communities in the UK, we (re)interrogate the explanatory power and effects of intersectionality. Résumé Cet article fait valoir que « la femme noire » devrait rester le sujet quintessentiel de l'intersectionnalité, car nous craignons que la racialisation n'ait été noyée dans les débats sur l'intersectionnalité. En nous appuyant sur la recherche et les politiques liées à la violence à l'égard des femmes dans les communautés minoritaires au Royaume-Uni, nous (ré)interrogeons le pouvoir explicatif et les effets de l'intersectionnalité.

AbstractThis article draws from our mixed methods study of forced marriage (FM) in Scotland focusing on policy and practice responses to FM in Scotland using the concepts of candidacy and structural competency. Through an analysis of FM policy in six case-study areas, interviews with Child or Adult Protection Leads and twenty-one interviews with a range of welfare professionals, we discuss the conceptual, emotional and practical challenges of responding to FM. Despite a standard Scottish Government policy and statutory framework, the varied policy and professional responses to FM across local authorities demonstrate a need for practitioners to be fully cognisant of the ways in which structural inequalities play out in individual lives. The four key themes explored in this article are as follows: (i) patchy ownership of FM policy at a local level; (ii) 'race anxiety'; (iii) event versus process-based understandings of FM and (iv) the challenges of protecting adults experiencing FM who have capacity. These themes are highly relevant to social work practice and offer a significant and original analysis of the ways in which structural, social and cultural factors shape practitioner understanding, response and support of victims of FM.

Our paper is based on a qualitative empirical study of forced marriage in the UK and offers a multidimensional view which challenges four key points that are currently central in the forced marriage debate. First, the study explores the problematic of current UK and European Union policies on preventing forced marriage which focus on raising the age of sponsorship and marriage age for non-EU nationals migrating to the UK. Second, current conceptualizations of forced marriage focus on consent at the entry point into marriage. In contrast, survivors of forced marriage, and women's organizations experienced in providing services to this group, both attach equal importance to exiting (forced) marriages. Third, within the forced marriage debate, South Asian and Muslim communities are perceived as being largely responsible for forced marriages, whilst our research demonstrates that the range of communities in which forced marriage occurs is much wider. Fourth, forced marriage is often seen as a product of a 'backward' culture or religion in a pathologizing manner. The narratives in our study illustrate the interplay between culture, religion, poverty and state practices including immigration practices which points to the need for a more sophisticated and nuanced understanding of forced marriage. We end our paper by outlining measures that could be put into place to support women experiencing forced marriage.

This article draws on an investigation of service responses to women of South Asian background who have attempted suicide or self-harm within northwest England to outline policy challenges for adequate provision to this population. This article highlights, in particular, the challenges for service managers arising from and documented within the study, outlining implications for improving policy, service commissioning and provision. We suggest that these omissions have resulted in the distress of South Asian women going unrecognized in the name of respect for cultural diversity, thereby sanctioning policies and practices that further the oppression of South Asian women. Four main issues emerging from the interviews are discussed: 1) the impact of the contract culture on the form and structure of service provision; 2) limitations of current partnership arrangements with South Asian communities; 3) practical and conceptual problems within models of both consultation and change; and, 4) key practical consequences of the covert ways in which the structure and interpretation of service responses work to treat `race' as more important than gender. In terms of specific implications, it is suggested that the current policy focus on addressing service inequalities via recruitment of South Asian workers warrants critical re-evaluation, while training and management development should take as central the intersections of `race', culture, class and gender as systemic issues to be worked with rather than marginal or optional considerations. It is argued that attending to the specific needs and conditions of South Asian women attempting suicide or self-harm by providing integrated culturally and gender-sensitive services highlights good practice for everyone.

There is a growing body of work on violence against women of black and minority ethnic (BME) origin who live in the UK. This study adds to this body of work by exploring the nature of sexual violence experienced by Nigerian women both in Nigeria and England. It draws upon in-depth narrative interviews conducted with 12 women of Nigerian origin who had experienced sexual violence. Women's accounts were analysed thematically. The women described experiencing different, sometimes multiple forms of sexual violence over the life course including, sexual abuse and female genital mutilation (FGM) in childhood, sexual assaults, rape, sex trafficking and sexual violence from an intimate partner. Drawing upon a feminist-intersectional theoretical framework this article illuminates how: (1) the intersection of age, gender, poverty, cultural socialisation and religious practice could provide the conditions for the perpetration of child sexual abuse, (2) patriarchal ideologies relating to gendered roles and expectations support men's notion of uncontested sexual access to women, (3) men's need to exercise power and control could contribute to women's experiences of rape, and (4) the intersection of FGM and gender continue to disempower women within heterosexual relationships.

This article examines how the marginality of Muslim communities in India and the UK intersects with gender based violence (GBV) in Muslim communities. We briefly outline the socio-economic positioning of Muslims and then move on to (i) discuss communalism in India and radicalisation in the UK and (ii) consider personal laws in India and the call to Sharia law in the UK to elucidate the ways in which these wider policies, legislation and discourses impact on Muslim women experiencing GBV in both contexts. We conclude that there is a continuum between state responses and community responses, and personal and criminal law in entrenching GBV at a structural and interpersonal level in both India and the UK and that the current socio-political context further limits public spaces available to Muslim women to access support for GBV.