• What sorts of women were entering into networks of racialised men in the UK and why? How did they benefit or stand to lose from partnerships with racialised men?
-
The sorts of women entering into networks of racialized men in the UK were often local white women who, like “Mrs. Olive Salaman,” frequently “spoke Arabic with a Welsh accent.” This illustrates their integration into the Arab, Muslim, and South Asian cultures that were extremely important to these racialized men. According to Gilliat-Ray and Mellor, there was a strong positive correlation between the women who married these men and a lack of support from their parents, as highlighted by the observation that “these white women often found themselves estranged from their parents” or were “women of lower social class.” When their Welsh upbringing left them destitute, they may have found a purpose within the framework of the racialized community.
The skills they acquired growing up in Wales were advantageous, for example, their proficiency in English. “Women could secure opportunities for their husbands by acting as translators and intermediaries, sometimes by concealing his racial identity.” This language skill and the ability to interact with other Welsh people without arousing suspicion would have been more valued in a community where not everyone spoke English than in a white-majority one. This newfound purpose and appreciation could have incentivized their entry into networks of racialized men in the UK. Additionally, women had independence when their husbands were away, as “he generally leaves his wife in control,” highlighting the autonomy granted to them. The element of giving back, as demonstrated by Olive Salaman, who adopted many children, would have given them an important role within the community. This may have made women feel valued, as they had the ability to make a significant difference in the community that had accepted them. According to her son, “She had ten kids from my father. There were five brothers and five sisters. And she brought up fourteen on top of them!” This respectful tone used by her son emphasizes his pride in his mother for helping others. Furthermore, just as “boarding houses not only offered respite, but a refuge from discrimination and despair” for the Muslim population (The Yemenis of Cardiff: Britain’s oldest Muslim diaspora), poorer women may have also found comfort in this community. As a parallel could be drawn between the sexist, patriarchal world of Britain in the 1800s and 1900s and the hardships faced by racialized communities. Consequently, a connection may have formed based on shared struggles, as these women could relate more to Muslim men than to men of their own race.
However, some hardships of entering into the network of racialized men in the UK included the fact that women “were responsible for the religious nurture of children according to Islamic values,” thus taking on significant faith-related responsibilities. Additionally, having their husbands accepted by their previous community could be challenging. In Olive’s case, “initially, her devout Protestant family rejected him as a ‘heathen,’ but they eventually warmed to his charisma, generosity, and work ethic” (The Yemenis of Cardiff: Britain’s oldest Muslim diaspora). This highlights the controversy surrounding marrying a Muslim, which, in some cases, could result in the complete loss of connections to family members if they were not willing to see past religious differences, an issue still prevalent today.
Hancock, George. “The Yemenis of Cardiff: Britain’s Oldest Muslim Diaspora.” Middle East Eye, 8 Jan. 2024, www.middleeasteye.net/discover/yemen-cardiff-uk-oldest-muslim-diaspora.