A project always builds on previous work. One of the intriguing findings that had come up in my research over 2015 (funded by Zayed University) was this: while interviewing Malayali respondents, and chatting with long-time Gulf Malayali friends, I began to discern an unexpected discourse. I kept hearing that ‘The Gulf is good for women’. Finding out more about this, and unpicking what ‘good for women’ might mean, was one
3 periods of Kerala fieldwork over 2 years. 84 respondents. Mixed ages, provenance, community and class, different migration destinations. A straight 50/50 split between those who felt that Gulf migration was “only for the money” and those who felt that lifestyle and other factors were also important in their decision to go and to stay. The next few posts will pull out the major factors which emerged from the 84 free-form
3 periods of Kerala fieldwork over 2 years. 84 respondents. Mixed ages, provenance, community and class, different migration destinations. Here’s some quotes from interviews in which respondents explained or justified their evaluation of Gulf life as positive, negative or ambivalent and often compared it to life in Kerala. ‘There’s no communal problem in the Gulf. I’m the only Hindu in my team, but we all get on and we never
3 periods of Kerala fieldwork over 2 years. 84 respondents. Mixed ages, provenance, community and class, different migration destinations. Special focus on Mavelikkara, Calicut & Mattancherry Respondents split by gender A mix of retired, returned, current migrants Their response to my key question: is Gulf migration only about the money? You’ll be thinking I’ve made this up – such a neat result. Split straight down
An important question for my part of the REALM research has been about following up on my earlier work, which strongly suggested that Gulf migration, for Malayalis, is not “just about the money”. I’ve been asking people to identify what other aspects are important to them. Now, UK project assistant Helen Underhill and I have been sifting over 100 free-form qualitative interviews and putting some of our findings into a
The Gulf is arguably the most extreme example of superdiversity. In public space, we make snap judgements about each other and work to understand how we need to present ourselves to others. This process becomes very complex when public space norms are not singular or agreed upon. (And if, as anthropologists recognise, ‘culture‘ has always been plural, then the places where this is evidently the case are multiplying, while the
