‘I arranged my own marriage': arranged marriages and post-colonial feminism

This article looks at the practice of arranged marriage among women of Indian, Pakistani and Bangladeshi origin resident in Britain. It examines the conflation of arranged marriages with forced marriages and the assumption that arranged marriages are examples of cultural practices that thwart individual agency. Drawing upon original empirical data, this article will argue that in the practice of arranged marriage, some South Asian women are able to exercise agency while choosing their marriage partner. They adapt traditional arranged marriage practices to navigate their way around strict cultural expectations and to negotiate with their family members the choice of a match that is favourable for them. It provides a corrective account of arranged marriages by challenging the stereotype of the ‘oppressed third world women' and their experiences of such marriages. The article will do this by employing the idea of post-colonial feminism and by highlighting two long-standing issues in feminist debates: the idea of agency and the conception and role of power in the struggle for women's rights. It will make a case for a post-colonial approach to feminism as one way of reconciling feminism with the politics of multiculturalism

Decolonizing the (distance) curriculum

Postcolonial theory remains part of the challenge of literary theory to curriculum development. As the author's personal history suggests, it is more than simply another way of reading and interpretation, but enables an engagement with, a bearing witness to, the gross inequalities of the world today. Drama is a good example, evidenced by the production and impact of Athol Fugard's work - introduced as a set text for the first time in an Open University course, while becoming part of the author's published research. The positive response to Fugard made possible the inclusion of substantial new areas of literature in a modern literature course coinciding with the global changes of the late 1980s, in turn aiding the inclusion of postcolonial writings and theory in the departmental curriculum and raising awareness of issues outside the students' immediate experience. The texts studied demand an understanding beyond merely formal or 'close' critical readings, and it is the teacher's responsibility to be alive to the claims of contemporary history and politics