Khan states that parents are frequently less concerned about their daughters’ educational success and possible employment. Parents want to ensure that their daughters` reputation is not blemished by unacceptable western behaviour and attitudes, which would jeopardise a good arranged marriage. Pakistani parents see western society as a corrupting influence.
Khan writes, that, nonetheless it would be naïve to suggest Pakistani children, remain completely unaffected by the western way of life. However orthodox the children are at home, they are still influenced by other ideas at school by white friends, classmates and teachers. They are taught (by subjects such as Sociology) to question and develop their individuality.
Khan argues that many Pakistani children are most likely to resign themselves to an arranged marriage. This is because to marry against ones wishes is in many cases, to lose ones natal family and to become emotionally and financially isolated from the extended family. Pakistani public opinion plays a very important and exclusion from the close knit communities prevalent all over Britain is very daunting. It subjects the couple to criticism and loss of a wider supportive system.
Khan concludes with the argument that there is bound to be a period of tension and anxiety for many families as a result of living in a western country. The new generations are different in many aspects from their elders. But she states that the strength of the home, family and culture coupled with a lack of equal treatment in the wider society will probably ensure the maintenance of a distinctive identity and lifestyle of the Pakistani community. This means therefore that cultural patterns such as arranged marriages will remain for many many years.
This research is very valuable and interesting. In accordance with my personal study it would thus suggest that though the west does influence Pakistanis with its ideals and attitudes ultimately their own culture and identity mean far more to them. So much so that the overall effects are very minute. However it must be realised that the date of this research, which is 1974, is very crucial to the validity of this research today. Cultures change dramatically overtime, so though this research was true for that period of time it must be treated with caution. But nonetheless most of the points that Khan makes about the Pakistani community are relevant for the majority of the population as they still remain very traditional and conservative in thoughts and actions. This was the point made by Ballard (1982), who found that South Asian families have preserved many aspects of traditional family life from their country of origin. This is particularly evident in the concern for wider kinship, the emphasis on family loyalty rather than concern for the individual. Also most young South Asians have a high degree of respect for their parents and elders, as well as family traditions such as arranged marriages.
Khan’s research was carried out using the interactionist method. She gathered her information by living with Pakistani families in Bradford and with their relatives in villages in Pakistan. This is an excellent method since it gets a true and more realistic picture. It enabled her to compare the attitudes and behaviour of both sets of groups to see the extent and effects of westernisation. However this does have some criticisms as the families may have changed their behaviour in her presence, also perhaps more importantly she may have inevitably got too close to those that she was studying, hence losing her objectivity. These could have had detrimental effects on her findings.
The following research was done by Tariq Mahmood: “culture and identity”(1997) the aim of which was to see parental involvement in choice of marriage partners.
Had an arranged marriage.
(In percentages)
The above tables show parental decision over marriage partner by age and gender. Mahmood found from his research that the individuals did not see the decision as “my” or “parents” decision. It is clear that even when individuals make their own decision their parents are closely involved. Nevertheless traditional parentally arranged marriages are in decline. This is shown by the fact in the 16-34 age category, less of the participants stated that their parents made the decision compared to the older age category. More of the participants in the 16-34 age category appear to be having a role in the decision making-8% compared to 7% of those aged 35 or above. The biggest difference occurs in the statement “I talked to parents but my decision.” Nearly three times as many participants aged between 16-34 stated that the decision of marriage was ultimately theirs compared to the older participants. It could be argued convincingly that this is due to westernization. The younger Pakistanis are getting stronger, independent and less reliant upon their parents to make decisions for them. It is also interesting to note the different statistics for both males and females, which suggest that males are less likely than females to have arranged marriages. The decline of arranged marriages is evident in both sexes but the rate is far slower for females. This could suggest that males are more open to western ideas than are females and also that females perhaps are more likely to follow what their parents want them to do, so they are more conforming.
However Mahmood has not stated exactly how he carried out this research and how he chose his sample. Therefore his study cannot be replicated.
In relation to my personal study, this research would suggest that arranged marriages are becoming less popular especially in regards to males. This could be due to the effects of living in a western country.
Dr. Ghurman “Asian Adolescents.”(1990`S): He argues that there is a great difference in attitudes, behaviour and thought of first generation South Asians when compared to second and third generation British-born Asians. According to him when the first wave of South Asians migrated to Britain during the 1950`s and 1960`s they were, and still are, very secure in their identities which were derived clearly and strongly rooted in their religion and family kinship. Most of these parents came from a rural background and after receiving the basic of education if any they went to work on the family farm or followed their parents` footsteps, and in adulthood which they reached very quickly, they accepted arranged marriages. Their parents made decisions about their work and “love live”(two major and difficult decisions to make in the western world) and they had little say in the matter. They unquestionably accepted the authority of their parents and were very obedient.
However for the second and third generation South Asians the process of growing up is not simple and ambivalent free, it can be extremely painful because of the conflicting demands made upon them by the home and school on their behaviour, loyalties and obligations. These conflicts arise from the fundamental differences between values; social conventions and traditions, which are distinctively, present in their parents’ culture. One these areas are the primacy of the families well being and happiness over that of the individual. Ghurman argues it is this, the idea that an individual’s first and foremost priority is to their family, which pressures individuals to accept arranged marriages.
Ghurman continues to argue that at home, families tend to be dominated by the father who expects obedience and subservience from his children. This inevitably causes the children to defer to the views of their parents and elders even if they don’t agree with them. However in the west, schools develop autonomy and are far more democratic than South Asian families tend to be. They teach individuals to be independent and think for themselves, and these views and opinions are given recognition.
Therefore according to Ghurman there is a clash between the culture at home and at school. This argument could be used to argue that as a result of a western education, friends, teachers and general ethos second and third generation Pakistanis no longer want arranged marriages. It could also be argued that individuals who are more open and willing to take part in a western way of life and thought are more likely to reject arranged marriages. Thus westernization has played a strong and powerful role in undermining of arranged marriages.
It is important to bear in mind that “South Asians” includes Pakistanis, Indians and Bangladeshis all of whom are different. They are not a homogenous group as they have their own languages, religions and cultures. Therefore Ghurman`s work cannot be used to excessively generalise. Even the Pakistani group is heterogeneous in that there are lots of castes, and differing religions as well as areas of origin, which can be used to sub-categorise Pakistanis.
Functionalist segmental theory:
This theory argues that society is made up of various segments, each with their own sub-cultures. Different groups live in separate areas and conflict is an inevitable feature, which arises out of these cultural differences. It further argues that people are naturally suspicious of “dark strangers” who are perceived as a threat. Therefore, the role of westernization in the undermining of arranged marriages could be explained by applying this theory. Which would then argue that western society has undermined, and harmed the status of arranged marriages because they are perceived as a threat to the norms and values of the British culture. This is supported by Margaret Thatcher who in 1979 stated that “people are really rather afraid that this country maybe swamped by people of a different culture.”
Functionalist pluralism theory:
This theory argues that people of different cultures and race have to adopt mainstream British culture if they want to avoid conflict and be accepted. Therefore this theory would argue that Pakistanis` living in the west have detached themselves from having arranged marriages because they want to be liked, respected and want to fit into the mainstream culture, norms and values. Those that don’t do so are going to inevitably face problems and conflicts, which are there own fault.
“A suitable partner”-(1997):
This video illustrated the views and opinions of two South Asian people who lived in Britain about arranged marriages. They were both positive that they wanted to marry someone from within their own culture which shows how important it is to them as it “helped to establish a clear identity for them.” They saw arranged marriages as positive as such a marriage ensured that the potential spouse was assessed in all aspects and not just looks. Both the key characters were strong, ambitious individuals but they realised the importance of a marriage and that is perhaps why they wanted the support and advice of their parents. However they did acknowledge that sometimes there is pressure from both sides of the family to select a certain partner. They also stated that sometimes if a son/daughter is rejected several times it can be incredibly embarrassing for the family. However as they showed second and third generation South Asians are stronger and tend to withstand this pressure and ensure the final decision is theirs. This video clearly showed that westernization has taken place but only to modify not completely reconstruct already held beliefs, values and traditions. For example before the two characters got married or even made a decision about their potential spouse, they got to know the person by going out together-dating. The westernization could be seen most clearly if the female character from Britain is compared to on of the girls in India. Whereas the former was strong, independent, assertive and played an active role in finding a partner the latter was much quieter, shy, timid and docile. Thus it could be argued that South Asians have become westernised and moved away from the common stereotypes but have not in the precise moved away from arranged marriages-simply altered them to suit them better.
So in connection with my personal study, I could use this video to argue that westernisation has taken place, it has made individuals stronger, confident and more independent but it has not undermined arranged marriages, it has merely modified them to suit the second and third generations better. Therefore they have the best of both worlds.
METHODOLOGY
After careful deliberation I have decided that the best methods for my study are questionnaires and structured interviews. I have decided to select a random sample from my sixthform. This means that everybody who I am targeting in my research will have an equal chance of being included. This will ensure that my sample isn’t biased and is representative, which will mean that generalisations can be made. I have decided to give out my questionnaires to 15 people between the ages 16-18 thereby I will have access to a wide range of responses which will make my research more representative. The reason that I have chosen this age group is because I feel that they will be mature and responsible enough to think carefully about the issue of marriage and give intelligent responses. Whereas I feel that younger students aren’t likely to have these particular traits.
Questionnaires are very effective because they are quick, easy and cheap. They are also fairly easy to analyse and draw conclusions from. However they do have their limitations. They often have a low return rate, I will accommodate this problem by requesting that the participants fill them in there and then which will save a lot of time on my part because I will not have to pursue the participants later on. The questionnaires will be handed out over a period of two weeks so that everyone that fits into my criteria of 16-18 year old Muslim Pakistanis will have an equal chance of participating. Also they will be handed out during free lessons when it is least likely that students will have all of their friends around them. This is because they will be more likely to take my questionnaire seriously and answer all the questions honestly as there will be no peer pressure and so will not be influenced by the thoughts and ideas of their friends.
The reason that I have chosen to do only 15 questionnaires is because of the time limitations that act as a constraint. But I do feel that this is a sufficient number to make my research valid and representative. Also I am more concerned with quality rather than quantity which means that I will be able to analyse the responses in much more detail and thus my research will be more valuable than if I did 50 questionnaires and studied them in only slight detail.
I have also decided to do interviews because they are much more personal than questionnaires and the interviewer has the control over the situation. Interviews are more likely to get in detail responses and information, which will be very useful for my study. However one of the key problems with the interviews is that there may be conformity on the part of the participant who may say what they think the interviewer wants to hear rather than what they really feel. I am only doing 5 in detail interviews because of the short period of time that I have to complete the study. The interviews will be carried out in a neutral place-the library, so that the participant and I will both feel relaxed and at ease.
I have decided to do structured interviews in particular, which are interviews that follow a set pattern. All the questions are decided beforehand and the wording remains exactly the same for each one therefore it is very standardised. In a formal interview there is less likelihood of conformity because the participant will not have the opportunity to ask my opinions about any of the issues raised. After great thought I have decided not to record my interviews because it will make both the participant and me nervous. This will mean that I will not be able to ask the questions effectively and confidently which will then effect the quality of responses I receive. It may also cause the participant concern over confidentiality, as the tape would reduce anonymity. Not recording the problem is an easy hurdle to overcome since I can make detailed notes which I will write up as soon as the interview is over whilst it is fresh in my mind.
The interviews will be carried out in a comfortable place at times that are most convenient for the participants. The interviews will always begin by me asking greeting the participants, asking how they are and thanking them for taking part. As well as this I will ensure that I am always polite, patient and sensitive so that the participant will feel comfortable, relaxed and at ease. This will improve the quality of the responses. There will always be eye contact throughout the interview and the questions will be asked clear and coherently.
Before carrying out my interviews and questionnaires I will check that questions are bias free by showing them to a experienced adult and making any necessary amendments. I will also do pilot interviews and questionnaires, which will help me to make any improvements and raise the standard of my study.
The main ethical considerations in my personal study are those concerning confidentiality. I will make sure that all my interviews are carried out in a private place and when I give the questionnaires out, I do so subtly. Also all my notes, interviews and questionnaires will be kept in a safe place at all times so that no one other than me will have the opportunity to read them.
I have decided to use both qualitative and quantitative methods to improve the validity of my research. Most of the questions that I will ask require detailed responses and so cannot be forced into categories. However there are some questions that can be categorised which will make analysing them a lot easier. Also quantitative data will be easier to understand and will give a quick general overview of the findings, whereas the qualitative data will be far more lengthy and detailed. So by using both methods the research will employ the best of both worlds. It will allow the detailed understanding and knowledge of the findings as well as present results in a quick and easy to understand format.
FINDINGS
From my questionnaires and interviews I found that 60% of the participants would choose to have an arranged marriage whilst 35% said that they would not choose to have an arranged marriage. But it must be emphasised that this is only if it was completely their choice. Which it appears not to be from the other responses as 65% of participants stated that the community they live in influences them. This suggests that their actions are not always determined by their own views and opinions. What is most interesting to note is that the majority of participants-80% stated that this influence is eastern ie Pakistani, even though they live in Britain and are hence open to western influence. There appears to be no real difference between the genders in their responses which suggests that girls and boys are equally as likely to choose arranged marriages even though they may not really wish to. This contradicts Tariq Mahmood`s research (1997) which found that females are more conforming, obedient whereas males are more likely to rebel against traditional norms.
All the participants in my study appeared to have a good understanding of arranged marriages. The definitions were all pretty similar and were based around the notions of parents selecting partners for their children. 80% of my interviewees agreed that arranged marriages “had the potential to be good” but they all stressed that the decision wasn’t to be taken lightly and each potential partner had to be “thought about carefully to see if the two individuals are compatible.” Interviewee number 5 was the only one that was very against arranged marriages and stated that “they are very old fashioned and belong in the past.” She argued that the reason arranged marriages appeared to be so successful was because couples find it very difficult and almost impossible to separate due to the stigma attached to divorce or the breakdown of a marriage.
A constant theme in all of the interviews was that “there was a lot of pressure to follow the norm” placed upon second and third generation Muslim Pakistanis by the older members of the community. It forces them in a sense to have an arranged marriage because this “influence is so strong it doesn’t allow for deviation from the norm.” But this is not to say that they agree with all the norms, values and opinions of their parents and community-they may have little choice in the matter. They have to have an arranged marriage or suffer the consequences, which are that they will be marginalized and become a social outcast. It must be remembered that though the Pakistani culture has many negative points it has equally as many if not more positive points. So to be cast out of the community can have many devastating effects on an individual especially at a time when ethnic minorities aren’t whole-heartedly welcomed in Britain. So though arranged marriages aren’t as popular as before this is only reflected in the personal thoughts but not in their actions. It will only be a matter of time until this is no longer the case. This is because Pakistanis are becoming westernised in a part-time sense. At school and at work they adapt western attitudes and behaviour but at home they conform to their parents culture. They have a double life it seems. Therefore it could be argued that in the next generation of British born Pakistanis, the western influence will be even greater, so much so that it will encompass all aspects of their lives including arranged marriages which will become a thing of the past. This is reinforced by the promotion of romantic love-“there is so much emphasis on love…many young Pakistanis feel that by having an arranged marriage they are losing out on an experience that is so important and great.”
Many participants thought that the western culture is based around the idea of being independent, strong, confident and assertive whereas the Pakistani culture is a complete opposite where obedience and passivity are taught. Therefore there is a clash between the two cultures. So with each generation of Pakistanis there will be the presence of ever more independent individuals who may well have the strength and will power to say no to their parents in regards to decisions such as arranged marriages if they are not happy.
I found that Pakistanis are no longer as passive, obedient as perhaps they once were. But it must be noted that this is a very small-scale study. Even though the majority of the participants said that they would choose to have an arranged marriage, usually out of love and respect for their parents or pressures from the community, they demanded an active role in selecting a potential partner. They wanted to be involved in making the decision and many wanted to go out and spend time with the person before the marriage-dating. So this shows as yet “westernisation has only modified the tradition of arranged marriages.” Many participants were certain that that it was only a matter of time before “arranged marriages will slowly but inevitably fade away.”
One conclusion might be that second and third generation Pakistanis are influenced by both the western and eastern way of life. However the power of their families and community is far greater so the influence of the western world is as yet minimal. Second and third generation Pakistanis choose to have an arranged marriage because of the overwhelming pressures put upon them by their communities. But in their true hearts they don’t want such a marriage, they would rather have love marriages and fit into mainstream culture. As yet westernisation has not undermined arranged marriages, merely modified them but this is argued to happen in the next generation or so. Pakistanis are becoming more and more westernised and old traditions and norms such as arranged marriages are no longer as important as they once were.
In conclusion cultures are highly dynamic. Ethnic minorities and Pakistanis in particular are perceived as very conservative and clinging to traditional cultural values. However this impression is misleading because cultures are forever changing and evolving. As this study has shown old traditions such as arranged marriages are re-interpreted in response to changing circumstances in this instance migration to the western world. So in relation to the question that this study aimed to answer: “The role of westernisation in the undermining of arranged marriages-is that a white dress?” The answer has not yet run its full course. Second and third generation Muslim Pakistanis living in Britain have become westernised, they do not want an arranged marriage but still choose to do so because of the family and community relationships. But this will surely change as greater independence, geographical mobility and educational opportunities influence them.