Marriage Migration

Ausgehend von einer multidimensionalen Analyseperspektive werden im diesem Artikel 5 Argumente praesentiert, mit deren Hilfe die Diskussionsgrundlage erweitert werden soll. Erstens: Diskussionen um Zwangsheirat, die sich bloB auf die EheschlieBung konzentrieren, greifen zu kurz. Zwangsheirat beinhaltet zwei Komponenten, die unterschiedliche Problem- und Zwangslagen hervorbringen: die Zwangsverheiratung und die Zwangsehe. Zweitens: Zwangsverheiratung ist vor allem ein Konflikt zwischen den Generationen (d.h. meist eine Konfliktsituation der Jugend mit der eigenen Eltemgeneration) und eine Problematik von hauslicher Gewalt. Drittens: Interpretationen, die Zwangsheirat mit der ('rueckstaendigen') Kultur gewisser lmmigrantengruppen zu erklaren versuchen, versperren den Blick auf die multidimensionalen Faktoren, die hinter diesen Zwangssituationen stecken, naemlich unterschiedliche Vorstellungen der ersten und der zweiten Einwanderergeneration von Partnerwahl, Heirat und Ehe, transnationale V erpflichtungen, Situationen sozialer Marginalisierung sowie restriktive Einwanderungspolitiken und Aufenthaltsregelungen. Viertens: Zwangsheirat betrifft nicht nur Frauen, sondem auch Manner. Aufgrund von ge- schlechtsspezifischen Vorstellungen ueber Maennlichkeit und Weiblichkeit sind aber die Handlungsspielraume von Frauen eingeschraenkter als diejenigen von Mannem. Als Folge davon sind Frauen viel staerker von hauslicher Gewalt betroffen. Letztlich koennen betroffene Personen nicht ausschlieBlich als Opfer von Zwangssituationen betrachtet werden. Sie entwickeln eine Reihe von Strategien, urn die familiaren Konflikte zu loesen. Die Ressourcenlage der betroffenen Personen variiert allerdings in Abhaengigkeit von Geschlecht, sozialer Stellung in der Familie, Bildung, Herkunft und oko- nomischer Situation.

ABSTRACT This paper analyzes intercultural issues in marriages between Japanese men and women from former Soviet Union countries. Focusing on the differences in meanings and assumptions that guide couples in their marriages and the historical-cultural roots of these differences, the paper argues that spouses adapt, negotiate, and change their expectations to each other in response to the cultural encounters that deviate from their familiar cultural patterns. The data for the research was collected by the author between 2006 and 2014 in urban areas of Japan. It consists in-depth interviews with Russian-speaking women (48) and Japanese men (20), participant observation in couples’ homes, women’s gatherings, and communication in an online Russian-language community. The analysis reveals the effects of cultural differences on relationships between spouses in international marriages in Japan, discusses the fluidity and change of cultural notions over time, and explains how spouses justify these changes.

In Western hegemonic discourses, cross-border marriages in which ethnic minority members, especially Muslims, take a partner from a ‘country of origin’ are framed as patriarchal and backward and women are portrayed as victims within such marriages. Based on long-term ethnographic fieldwork, the article focuses on the marriages of men from rural Kosovo, who have moved to Austria or Germany because they married a woman from a ‘Kosovan’ background, and on the gender roles that are negotiated here.

The conflict in families disputing child custody cases across international borders continues to grow worldwide resulting in an epidemic of parental abduction. Governments and international bodies continue to work toward creating effective solutions through cross border family mediation programs. Ensuring a voluntary process that does not culturally alienate or marginalize participants is a challenge that often creates ethical dilemmas that may go unnoticed, minimized or ignored. When an individual is marginalized or disenfranchised during any alternative dispute resolution process as a result of cultural dilemmas, inequitability is created. Cultural bias and ignorance limits or prevents creative exploration of problem solving strategies, forcing parties into predesigned agreements. In 2012, the Hague Bureau on Private International Law released the first publication on mediation standards and guide for cross border family mediation as an extension of international family law. Building on these efforts, this paper provides a look at how culture shapes identity and influences problem solving in a multicultural context through a review of the literature and actual case examples.

This article analyses the debates about mixed marriages held within the Roman Curia (and especially the Roman Inquisition) between the sixteenth and the eighteenth centuries, integrating these debates with the normative and prescriptive literature. These authorities generally considered mixed marriages between Protestants and Catholics valid and even sacramental in virtue of the shared sacrament of the baptism, but at the same time constructed such unions as ‘carnal crimes’ to ‘abhor’. They believed that the most harmful effect of these polluting unions was that the Catholic partner might become tolerant of Protestantism, rendering the ‘heretic’ dangerously, contagiously familiar and abandoning future generations to heresy. Women were a particular concern for these authorities. Drawing upon traditional and somewhat contradictory ideas about women, they saw the wives in these marriages on one hand as particularly likely to be seduced by the ‘false faith’ because of their presumed weakness, but on the other hand they recognised women as a group with a special talent for beguiling men and so entrusted them with a missionary function towards their ‘heretical’ husbands. The role women could assume in mixed marriages therefore dynamised gender relations, but also caused social tension because of the challenge to patriarchal society, especially if they continued to practice their own faith and were entrusted with the religious education of the children.

In: Dokumentationsarchiv des österreichischen Widerstandes (Hrsg.) Jahrbuch 2018: Forschungen zu Vertreibung und Holocaust, Wien.

Der vorliegende Beitrag greift die möglichen Bezugnahmen zwischen quantitativer und qualitativer Forschung zu Exil anhand des Themas der Eheschließungen in der Wiener Israelitischen Kultusgemeinde (IKG) 1938 auf. Ziel ist, das jüdische Heiratsverhalten generell und mögliche Indikatoren für Scheinehen mit Ausländern und die damit einhergehenden Schwierigkeiten herauszuarbeiten.

**FEEL FREE TO EMAIL ME FOR FULL ARTICLE, IF YOU CANNOT ACCESS IT ONLINE *** Marriage migration has recently drawn some attention, notably to the ways in which third-country nationals face increased challenges compared to European citizens when it comes to reunite with their spouse or partner. Foregoing a detailed legal analysis, this article rather seeks to interrogate the following: what connections can be drawn between law, love, mobility and sovereignty? Relying on various instances of management practices in Europe, I examine what marriage migration regulations tell us about their entanglement. On the one hand, I claim that love can and should be accounted for in the governmentality of marriage migration. On the other hand, by being attuned to the ways in which love is connected to different marriage migration management practices, we can see that governmentality cannot fully capture the different forms of power deployed and enacted in specific settings. What we have instead are complex assemblages that highlight a productive tension, as love becomes both a target and object of governmental calculations in projects of immobility, and a movement that participates in projects of mobility. It thus intermeshes with, yet also challenges, attempts at fixity.

This paper probes the meaning and the logic of practices of intermarriages between Korean men and Southeast Asian women in globalizing Korea. Case couples for this study are two Vietnamese and two Filipino women married to Korean men. They met spouses through love marriage, arranged marriage, and religious organizations, which have been casually distinguished from matrimonial agencies.

... in societies where sexual relations before marriage are limited, for example, in Palestinian society (Bow ... This analysis presents a rather nuanced per-spective on the negotiation of power and gender ... to abolish public sexuality entirely – after all, this was now a tourist resort – but ...

(English follows)

Mariage et famille dans le Golfe arabe : vers un bouleversement politique ?

Depuis la fin des années 1970, la nuptialité a connu des transformations importantes dans tous les pays arabes, dont les plus significatives sont l’augmentation de l’âge moyen au premier mariage et l’émergence du célibat féminin. Les États du Golfe, étudiés dans cet article, n’échappent pas à cette évolution. Or, le mariage dans le monde arabe, rite de passage à l’âge adulte, est aussi le lieu de la reproduction des institutions : le mariage est donc une question politique. Après une présentation des évolutions récentes de la nuptialité dans les six pays du Golfe, l’article analyse l’impact de ces mutations sur les dynamiques sociales caractérisant cette région (les contraintes socio-économiques posées au choix du conjoint, les relations entre sexes et entre générations, l’évolution des structures familiales). Les données montrent que sont partout défiés l’idéal arabe du mariage précoce et universel, la domination masculine et celle des aînés. En conséquence, cette évolution des comportements sociodémographiques pourrait également menacer les pouvoirs autoritaires et « néopatriarcaux » de la région. Une analyse des débats populaires et politiques menés sur la question du mariage en Arabie saoudite montre en effet que celle-ci est instrumentalisée dans le processus de réforme sociopolitique en cours dans le royaume, afin de contrer l’emprise de certains acteurs sur le champ social.

Mots clés : nuptialité ; mariage ; divorce ; famille ; structures familiales, démographie politique ; politique démographique ; politique sociale ; pays du Golfe ; Arabie Saoudite ; Koweït ; Émirats arabes unis ; Oman ; Qatar ; Bahreïn.

Marriage and Family in the Arab Gulf States: Towards a Political Transition?

Since the end of the 1970’s, marriage patterns have undergone tremendous changes in every Arab country. Most significant among them are the increase in the age at first marriage and the emergence of female celibacy, as experienced in the Arab Gulf. Yet, marriage in the Arab world is a rite of passage to adulthood, as well as an essential element in the process of reproducing sociopolitical institutions. This gives the marriage issue a political outreach which is the topic of the paper. After describing recent changes in the marriage patterns experienced in the six Arab Gulf States over the last four decades, the paper analyses the impact of such changes on the social dynamics characterizing the region (socioeconomic constraints put to marrying and spouse’ choice; male-female and intergenerational relationships; the evolution of family structures). Data emphasize that everywhere in the region, the ideal of early and universal marriages, as well as males’ and elders’ domination are fading. Therefore, the evolution of socio-demographic behaviors may challenge authoritarian and “neopatriarcal” powers in the region. As the matter of facts, the analysis of popular and political debates tackling the marriage issue in Saudi Arabia shows that the topic is instrumentalised within the reform process ongoing in the Kingdom, in order to counter the influence of some political forces.

Keywords: marriage; divorce; family; family structures; political demography; demographic policy; social policy; Gulf States; Saudi Arabia; Kuwait; United Arab Emirates; Oman; Qatar; Bahrain.

The concept of Mail-Order Brides has simultaneously intrigued scholars and been romanticized in literature. Some scholars agree that historical trends indicate reliance upon intermediaries to broker marriages for cultural reasons or convenience. However, there has been less focus on how women capitalized on the institution of marriage and marriage migration as a means of agency during the early years of American immigration, when single women were in demand because men lacked marriage prospects. Contemporary scholarship shows that women who use marriage brokerages are typically perceived as either active agents or unwilling victims. This paper aims to intervene in scholarly conversation in the historical context by demonstrating that Victorian-era women who used Mail-Order Marriage services were not only aware that they were commodified but capitalized on their value as an expression of independence and to challenge gender norms.
This essay argues that Victorian-era women exercised autonomy by using the institution of marriage as currency to seek better lives for themselves, secure status, and effect social reforms. The gap in scholarship is addressed by interviewing historians, analyzing contemporary scholarship, historic newspaper advertisements, and archival documents from the 19th century focusing on the American post-Civil-War Migration west. Through this research this essay illustrates that Victorian-era women were conscious historic actors who capitalized on the Mail- Order Bride industry by offering the one commodity that they had to trade: their hand in marriage.

Over the past three decades, scholars have paid greater attention to the intensification and complex interconnectivity of local and global processes. Anthropological studies of cross-border marriages, migrant domestic workers, and sex workers have burgeoned, demonstrating growing scholarly interest in how social relations have become evermore geographically dispersed, impersonal, mediated by and implicated in broader political-economic or capitalist processes. At the same time, intimate and personal relations—especially those linked to households and domestic units, the primary units associated with reproductive labor—have become more explicitly commodified, linked to commodities and to commodified global processes (i.e., bought or sold; packaged and advertised; fetishized, commercialized, or objectified; consumed;
assigned values and prices) and linked in many cases to transnational mobility and migration, presenting new ethnographic challenges and opportunities. This review highlights contemporary anthropological and ethnographic studies of the transnational commodification of intimacy
and intimate relations, related debates, themes, and ethnographic challenges.

This dissertation analyzes narratives of queer partner migration. The purpose of the study is to examine how queer partner migrants and their Swedish partners experience the migration process by analyzing the emotions and feelings that emerge in the process.

The focus is the queer partner migration relationship, and what emotions and feelings ‘do’ to this relationship, but also how emotions and feelings structure the migration process. The study analyzes the work three different emotions – love, loss, and belonging – do in these migration processes, and how this work is described in the participant narratives.

By using affect theories and the concept of queer phenomenology, the dissertation shows how the work is connected to gender identity, sexual identity, race and whiteness, nationality, perceived proximity to Western-ness, class, language, and the migration narrative the migrating partner is (or is not) written into by way of the country they have migrated from. This is analyzed in relation to the theoretical frameworks of entanglement, homonationalism, and intimate citizenship.

The analysis shows that emotions and feelings structure the migration process for both more privileged and less privileged migrants, but in different ways. The understanding of who ‘is’ a migrant, and the preparedness for the feelings that arise in a migration process, are tied to the positions mentioned above, and the privileges these positions give, or do not give, the migrant access to. By focusing on emotions and feelings and what these do, the study also illustrates how the migration process affects the non-migrating partner who, amongst other things, engages in emotional labour to ‘make’ the migrating partner ‘Swedish.’

Both narratives and storytelling are important throughout the dissertation, not only as the method used in the analysis but as the form of the dissertation.

For some Chinese women dating foreign men, narratives of international love and sexual adventure break with conventional marital sexual scripts and serve to portray them as cosmopolitan Chinese women living eventful lives in multicultural Shanghai. Such sexual stories are simultaneously personal but collective products with both aesthetic and political dimensions. This study investigates this process of story making through a type of reflexive methodology, examining the process of story making as a dialogic interaction between the non-Chinese male sociologist, two Chinese female research assistants and the female interviewees who shared stories of international romance. Through this reflexive approach to writing about interviews, we can understand how sexual story making works as a collective production of meanings with diverse political and ethical implications that emerge throughout the processes of interviewing, analysis and writing.

「第五大族群」論述的出現，一方面接續了「四大族群」對抗中國民族主義的台灣民族主義論述：台灣是多元族群的國家，不同於漢族中心的中國，另一方面在日益激烈的新自由自義全球化下，因面對中國逐漸成為經濟大國而企圖以南向政策對抗，並進一步形成以東南亞新住民為主要想像的「第五大族群」。「第五大族群─新住民」一開始時被指認為「社會問題」，降低台灣的全球競爭力。隨著新自由主義全球化下中國和東協各國在世界體系位置的上升，「第五大族群」分類的意義從「社會問題」轉變為「社會資產」，來自東南亞的人不再被理所當然地視為「低劣他者」，會降低我們素質而減低我們對抗作為「邪惡他者」的中國；相反地，他們被視為「南向尖兵」，可以幫助我們對抗「邪惡他者」─中國。而社會經濟的變化也帶來了「人觀」的轉化。隨著全球競爭日益激烈，特別是面對中國市場的威脅，國家一方面急需「優質人口」以加強全球競爭力，另一方面在新自由主義的意識形態下不斷將教育私有化、市場化以減少政府支出，使得所謂的「優質」成為人民必須自備的素質，而非國家的責任，以提供教育來養成；國家成為「類公司」，視「競爭」為其終極目的，而非縮短貧富差距以確保平等和正義；公民則成為「類消費者」，僅要求國家（公司）確保他們購買的「商品」的「品質」，而非行使公民權要求國家盡到確保平等、正義的職責。執政者成為國家這個「公司」的經理人，為了使公司在全球市場中佔有一席之地，需隨時調度當下需要的人才，並為了在全球規模上競爭各種專業人才而修訂法律使高階外國人得以更輕易的取得公民身份，意味著：高級專業人士不僅擁有資本，更具備高尚的品格。

The purpose of this study is to examine the adaptation experiences of Mexican female marriage migrants residing in South Korea from an agency-structure approach. The research places itself within the South Korean contemporary social and cultural environment in which the notions of ethnic homogeneity rooted in national narratives contrast the increasing presence of foreigners, which also comprises international marriages between Koreans and nationals from other countries. In this regard, the study contrasts the public narratives of marriage migration, including theoretical perspectives that positively or negatively, objectify and stereotype marriage migrants, with the more private perspectives of female marriage migrants obtained from in-depth interviews. The main findings of this study are that although Mexican female marriage migrants do not fit into the most popular typologies of marriage migration in South Korea, those of women from other parts of Asia like China, Vietnam, Cambodia, the Philippines, Japan, etc. their adaptation experiences are somehow similar. However, once Mexican marriage migrants manage to adapt to Korea they find creative ways to live their lifestyles combining their status of spouses of Koreans with their Mexican identity, adding to the construction of a true multiculturalism.

This article focuses on migration strategies as exemplified by the Bohemian estate of České Budějovice in the second half of the eighteenth century. Formally, until 1781, the peasant population in Bohemia was bound by serfdom, which has until recently been believed to have considerably curtailed its mobility. The research in this article is based mainly on letters releasing people from serfdom and on registers of births, marriages and deaths. The article seeks to explain the migration strategies of the inhabitants of villages located near a major urban centre. It examines the migrants' motivations and how they sought to migrate while complying with legal constraints. It devotes particular attention to work and marriage migration, and discusses migration strategies against the background of how Early Modern Bohemian society functioned.

This (unpublished) paper focuses on the relationships between Mauritians and foreigners and questions the role of marriage scam and romance within informal encounters between tourists and Mauritians. Often tourists are blamed for their predilection of colored people, stimulated by exotic imaginaries, whereas locals are known to seduce and mislead tourists for their own purposes, whilst making their different agendas compatible with tourists. Sex tourism is a well-organized informal phenomenon that has become an increasingly important source of intercultural problems in the tourist areas of the Indian Ocean.

The study moves beyond the existing stereotypes in sex tourism. It examines the narratives and intentions of both actors involved in sexual intercultural relationships in touristic areas in Mauritius. It studies how the romantic experience of a cross-cultural encounter can be negatively transformed through sex tourism imaginaries. Situated against a backdrop of orientalist notions of exoticism and eroticism, it analyses how romantic encounters provide a platform to access an advanced lifestyle and how they are used as an advancement strategy for economic development.

The process of this research project was supported by Dr. Dimitris Xygalatas, the instructor of the Ethnographic Field School, organized by Aahrus University of Denmark, during July 2015 in Pointe-aux-Piments, Mauritius. 

Key concepts: sex tourism, romance tourism, bi-national relationships, cross-culturalism, Mauritius

TOPLUMSAL CİNSİYET PERSPEKTİFİNDEN TÜRKİYE'DE GÖÇ ARAŞTIRMALARI
Derleyenler:
Kristen Biehl ve Didem Danış
Katkıda Bulunanlar:
Selin Altunkaynak Vodina • Meriç Çağlar Chesley
Saniye Dedeoğlu • Çisel Ekiz Gökmen
Seda Gönül • Mert Koçak • Hilal Sevlü
Hasret Saygı • Canan Uçar
Hem zorunlu göçün hem de toplumsal cinsiyet eşitsizliğinin yarattığı güçlükler ve bu güçlüklere karşı direnme stratejileri konusunu içeren “Zorunlu Göç ve Toplumsal Cinsiyet: Suriyeli Kadınların Evlilik Deneyimleri” isimli makale evlilik göçü kuramı ve zorunlu göç sonrası Suriyeli kadınların Türkiyeli erkeklerle yaptıkları evlilikler çerçevesinde ele alınıyor. İstanbul, İzmir ve Bursa’da yaşayan Suriyeli kadınlar ile yapılan görüşmelere dayanan bu çalışma öncelikle bu evliliklerin yerinden edilme, ekonomik ve hukuki statü kaybı ve toplumsal cinsiyet rolleri dahil çok boyutlu kısıtlamalar
çerçevesinde gerçekleştikleri, ve bazısı için artan kırılganlık ve güvencesizlik, bazısı için de özgürleşme ve ekonomik rahatlama anlamına geldiğini gösteriyor. Bu evliliklerin Suriyeli kadınların hayatına etki eden toplumsal içerilme-dışlanma süreçlerine etkisi de inceleyen makalede, evliliğe rağmen kadınların toplumsal damgalamaya maruz kaldıklarını, diğer yandan annelikle birlikte direnme biçimlerinin yeni boyutlar kazandığı anlatılıyor. Ayrıca, birçok evliliğin resmi olmamasından dolayı vatandaşlık gibi yasal haklara erişim noktasında da farklı güvencesizliklere zemin oluştuğunu ve göçle birlikte toplumsal cinsiyet, ekonomi, din ve hukuk temelinde tahakküm ve eşitsizliklerin nasıl yeniden üretildiği gösteriliyor.

Das Phänomen der internationalen interkulturellen Heiratsmigration gewinnt seit Jahren zunehmend an Bedeutung. In ihm verweben und verdichten sich vielfältige Dynamiken zwischen Globalem und Lokalem, zwischen Ökonomie, Kultur und Geschlecht, zwischen Heirat und Ehe sowie zwischen Familie und Arbeit auf komplexe Weise. In dieser ethnographischen Migrationsstudie wird anhand dichter Fallbeschreibungen die Vernetzung zwischen Herkunfts- und Zielland philippinischer Heiratsmigrantinnen nachgezeichnet. Auf der Spurensuche nach kulturellen Bedeutungszusammenhängen ebenso wie nach alltäglichen Lebensstrategien wird eine kreative Verschränkung von kleinen und großen Erzählungen und ethnologischen Interpretationen und Analysen hergestellt. Im Ergebnis wird mit zahlreichen Klischees über Heiratsmigrantinnen aufgeräumt.

The past 10 years have seen an increase in legislation pertaining to marriage migration in Europe. Such attention betrays various concerns and anxieties that intersect not only with issues of risk management, rights, and citizenship, but also with less tangible dimensions such as emotions, which become embedded in legal as well as in surveillance practices. Emotions such as love are integral to the institutions, procedures, analyses and reflections, calculation, and tactics that Foucault identified as part of governmental processes; the latter should not necessarily be
equated with (and limited to) rationalized technocratic processes
detached from emotional components. Technologies of love are central to the governmentality of marriage migration; as modes of subjectification and governing practice, they connect intimacy with citizenship. More than the manifestation of the rationalization of a specific emotion, technologies of love allow for an exploration of what an engagement with emotions such as love does to governmentality. Illustrations of the “attachment requirement” in Denmark, and the case of “Catgate” in Great Britain, show that technologies of love play a significant role in stirring and disciplining specific migration flows (what kind of marriage
migrants the state welcomes or keeps at bay), but also in challenging, even if inadvertently, those policies and practices designed to gauge “true” relationships.

This article explains why significant Thai-Western ‘both-ways’ migration pathways have evolved, grown and sustained over the last decades. It introduces a set of research contributions on transnational social relationships and cross-border connections between people that arise from the increasingly large-scale mobilities and migrations between Thailand and ‘the West’ – countries from Europe, North America and Australia. While Thai and Western people’s social relationships are usually studied as personal stories within a cross-border marriage migration perspective, we consider it necessary to see them as more than marriage migration. Specifically, we argue that the growing ‘both-ways’ Thai-Western migration pathways can only be understood by reference to three features of globalisation processes specific to Thailand: first, cross-border connections and social networks generated by massive West-to-Thailand tourist mobilities that incentivise Western men to see living permanently with a Thai partner as ‘realistic’; second, the radical transformations of Thai rural societies under conditions of economic development that produces ‘surplus’ mobile women; and third, the restrictive state immigration and citizenship regimes in the West and Thailand that leaves few pathways open for migration, other than by ‘marriage’. In sum, Thailand’s specific experience of globalisation is the explanatory backstory to the extraordinary prevalence of Thai-Western ‘both-ways’ migrations.

Seventy- three per cent of Mexican migration to Italy are women (Institute of Mexicans Abroad, 2016) and most of them have fallen in love with an Italian man. They said they had left a job, a house and a family to realize a kind of European dream. Unfortunately, sometimes the dream does not go as planned. Through a detailed analysis of 35 interviews with migrant Mexican women from different Italian regions and by using an ethnographic approach; this article argues that there is a love migration phenomenon in Italy. This kind of migration, which has not been motivated by a political or economical reason, is out of the Mexican migration studies for its apparently low numeri- cal consistency. As a result, the process of being a woman in another country is most of the times ig- nored. Hence to work with identity, love and migration some important questions may arise: How is it to be a wife, a mother or a widow when migrating? How does the identity have to change or adapt? What are the cultural heritage patterns that are followed and what are the ones that are lost? The study invites to explore this questions from a interdiscplinary approach to discover another side of the migration phenomenon.
Key words: auto representation, love and migration, identity, simbolic violence, bicultural relationship, narrative, gender.

This article examines the emigration dimension of marriage migration in Asia by focusing on remittances received by parents from daughters who married and migrated abroad. Based on a
study of 250 migrant-sending households in Vietnam with a daughter living in an Asian country as a ‘foreign wife’, the analysis provides empirical evidence that emigrant spouses make substantial financial contributions to their natal families through remittances. A multivariate analysis of the determinants of remittance-sending shows that a woman’s characteristics and living conditions abroad largely determine whether or not she remits, while the relative poverty level of her natal family has limited influence. Findings call for a broader conceptualization of ‘women who
marry foreigners’ or ‘foreign brides’ as emigrants who contribute to the social development of their
sending countries.

Economic migrants from wealthy industrial countries are arriving in increasingly large numbers in the rising “global cities” of the developing world, including Shanghai. A portion of these are settling long-term, setting up households and forming communities of long-term migrants. Within this group, intermarriage with local residents is common, serving as a pathway of incorporation into local society. This paper presents five case studies of Europeans and Americans married to Chinese and living in Shanghai to show how the local and transnational social contexts of these new migration patterns influence partner choices and marital exchanges. Living in the new Shanghai creates possibilities and pressures for new types of exchanges between spouses, including exchanges of symbolic and social capital. Many of these married couples are business partners as well as partners in raising bicultural children. They engage in family arrangements that mix elements of Chinese and Western practices. In conclusion, the data is used to illustrate how intermarriage facilitates the integration of each of the partners into broader social networks and community structures, while also exploring the tensions these married couples face.

Marriage is a major cause of migration from Russia to Turkey, and particularly to the tourism city of Antalya. These marriage migrations increase the number and visibility of Russian migrants, which leads to significant changes in social life. The main motivation for this study is to understand the mechanism of marriage migration between Russian women and Turkish men. It examines the migration and settlement processes of Russian women who have settled in the tourism city of Antalya through international marriage migration, as well as the changes they have brought to the city. The study has been conducted through surveys and in-depth interviews with 25 participants reached via the snowball method. The data suggests that Russian women generally meet their husbands when they visit Antalya on holiday or when they come for short-term work. The main factor that motivates these Russian women to marriage migration is the desire for a better life. The marriage migration of these highly educated Russian women, with professional skills and a natural flair for learning Turkish, leads to a new mixed generation and a new pattern/model of family structure different to the prevalent one in Turkey, thus reshaping the image of women among the local public.

Current Dutch family migration policies are among the most restrictive in the European Union. (Groenendijk et al 2007b) From the 1990s onwards, the conditions for admission and stay of foreign family members in the Netherlands have gradually been tightened. Most recently, the centre-right government under Premier Balkenende which was in office from 2002 to 2006 implemented a number of significant restrictive reforms. The Law on Integration Abroad (2005) in particular attracted a great deal of attention both within the Netherlands and internationally. This law makes the granting of entry visa to family migrants conditional upon their demonstrating a sufficient level of knowledge of Dutch language and society. The Netherlands were the first country in the world to introduce such integration requirements at entry for foreign family  members. (Groenendijk 2005: 12)
This paper provides an overview of the main developments in Dutch family migration policies, with a focus on recent years. By way of introduction, it sketches the main trends of immigration to the Netherlands since the Second World War and presents statistical data on migration flows, migrant population and family migration in the Netherlands. The second section traces the history of Dutch family migration policies from the 1950s until the end of the 1990s. Finally, the third section provides an overview of the current policy framework, as well as a  discussion of the political debate about family migration in the Netherlands since 2002.

This article surveys marriage immigration from the Philippines to South Korea, the public policies of both governments, and ongoing developments, challenges, and their implications for future policy developments. Public policies in both countries provide the context in which international marriages occur and impact the socio-cultural, political, economic life of marriage immigrants and their “multicultural families.” Philippine policies are still limited to a ban on commercial brokerage and pre-departure orientation programs for migrant brides.  The Korean government adopted policies to support these groups and transform South Korea into a “more mature, multicultural society” but the results have so far been mixed. Socio-demographic, economic, and political trends suggest that marriage immigration will persist with the following implications: continued emphasis on rights and welfare in future policies; more stringent regulation of marriage agencies; increasingly important role of marriage immigrants in policy making and implementation; and necessity of policy adjustments and international cooperation from stakeholders.

The shift away from population group (i.e. South Asian) and toward subjects (i.e. the model immigrant) is one possible pathway to the careful study of the context of diaspora. In this chapter, I argue that the context of the Punjabi-Sikh diaspora in the Greater Toronto Area (GTA) is a spectrum of variegated memberships and self-perceptions of belonging that are inherently gendered. In my ethnographic research on transnational marriages and their breakdown, I discern three discrete yet overlapping subjectivities: the model immigrant and the multicultural citizen; the transnational competitive migrant; and, finally, the trans-local and sovereign subject. Through this spectrum of diaspora membership, I conduct a close analysis of gendered subjectivities in relation to their corresponding configurations of power in marriage and its breakdown. First, I provide overviews of the fieldwork, data, and subject groups the chapter is based on, and then I proceed to discuss local and transnational understandings of marriage and marriage breakdown. Then I discuss the spectrum of diaspora membership, addressing marriage and its breakdown in relation to the three above-mentioned groupings respectively.

Newly-created social links between people across national borders due to international migration and tourism are some of the most notable features of globalization. One of the consequences of easier access to other countries and increased intercultural communication is the increased incidence of bi-national marriages. Figures in Germany, for example, indicate that in 1960, every 25th marriage was "mixed" between a German and a non-German partner, whereas in 1995 one in every seven newly-married couples was bi-national (Beck-Gernsheim 1998:154). The growing number of bi-national marriages in the European Union prompts a number of questions: how is the family unit defined, how are gender relations organized, how do family members communicate and interact across the border. The interesting point is that crossborder marriages link kin groups of different national origins to a new social unit and create affiliations and obligations across different nation states. Partners living in "mixed marriages" have to develop new strategies to cope with the dispersed family network and to organize interaction with family members (affinal and consanguinal) within and beyond the borders.

Recent studies on immigration in East Asia are focusing on female marriage immigration, the migration of large numbers of women from developing countries to marry men from industrialized countries like South Korea.  Typically lost in the discourse however, are international marriages involving foreign grooms, once the more dominant trend in South Korea before the mid-1990s.  This article explains how trends in international marriages in South Korea reversed in the mid-1990s and how marriages involving the two genders differ in their drivers and characteristics.  Both phenomenon are examined in the context of neo-classical economics and push-pull theories of migration, hypergamy, homogamy, demographic transition, changing social norms, and state policies.  The large scale migration of foreign brides to South Korea, or marriage immigration, is driven by demographic factors, institutionalized support, and the rise of a commercial marriage industry.  Marriages involving foreign men do not share the characteristics of marriage migration, its drivers are less clear, nor is it supported by the state and Korean society.

In March 2014, the Dutch parliament, following Denmark, passed the Combatting Forced Marriage Act in which consanguineous marriages are equated with forced
marriages. Why are cousin marriages, practiced worldwide and a recognized marriage pattern in the Netherlands, high on the political agenda nowadays? We will argue that a ban on consanguineous marriages should be seen within the context of the debates and policies about migration, citizenship and transnationalism. Our argument is threefold: first, the current debate is focused on consanguineous relations among
migrants and is making use of particular definitions of women’s freedom. Secondly, the different ideas about women’s freedom are the product of, and reproduce the “culturalization of citizenship.” Thirdly, the process of “othering” that occurs through the “culturalization of citizenship” in relation to consanguineous marriages, is partly based upon a politics of indignation and disgust; modes of othering that are often
neglected in the analysis of culturalization discourse.

The paper examines the evolution in international commercial marriage migration from Southeast Asia to South Korea from a Complexity Theory (CT) framework, originally from natural sciences but vastly entering the field of social sciences. CT stresses the non-linear nature of complex systems that are composed of a large number of individual components operating within a conditioned boundary whose interactions lead emergent properties in an unpredictable way. The study is based on the author’s fieldwork interviews and participatory observations of marriage migrants, government officers, and social workers in South Korea in 2010-2013, which establishes five phases of brokered marriages, namely, (1) Outsourcing Brides (mid 1980s-), (2) Emerging Anti-Trafficking Norms (early 2000s-), (3) Institutionalizing Multiculturalism (2006- ), (4) Regulating Brokers (2008-), and 5) Sham Marriages and Emerging Nationalism (2010-). She explains the key elements of marriage migration as a complex adaptive system such as feedback loops, adaptation, emergence, self-organisation and agency, and suggests persistent observation and CT as an alternative methodology to study migration.

The aim of this chapter is to contribute to furthering our understanding of family-related migration and social integration in contemporary European societies by examining (a) how Swiss migration and integration policies shape the social integration of foreign spouses from countries outside the European Union and (b) the compatibility of such policies with Switzerland’s aim of the equality of women and men in all areas of society. The following specific questions are addressed: What views regarding family norms and gender roles are inherent in family-related migration policies? What rights are granted to foreign spouses and for what specific purposes? Do these rights provide an adequate basis for equal gender relations among members of cross-border families?