By Samuel Muchoki
This well timed e-book strikes past suffering, ache and loss to argue that compelled migration frequently offers possibilities for males to pursue new relationships and re-organise their intimate lives. It makes a speciality of the lived reports of masculinity, sexuality and pursuit of intimate relationships through males who've arrived in Australia as refugees from the Horn of Africa. the writer exhibits that, even amidst the chaos of displacement, the problems of dwelling in limbo when looking asylum and the demanding situations of payment, the will for relaxing and gratifying intimate kinfolk is still valuable to the standard lives of refugee males. This novel paintings will entice scholars and students of migration stories, citizenship, race, ethnicity, gender and sexuality.
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Extra resources for Intimacies, Citizenship and Refugee Men
Consequently, it becomes difﬁcult for people in many African communities to exclude their family and community from the choices they make in life. The communal way of living also affects how sexual relations are conducted and regulated in Horn of Africa communities. Although premarital sexual relationships are forbidden, these communities have a social mechanism to sanction such relationships. In my study, participants in the Sudanese FGD reported that, in instances when pregnancy occurs outside marriage in their community, the couple are required by their families to marry before the birth of the child.
This was a common view held by participants in my study. Due to the values of communal living, marriage in the Horn of Africa is not a union privately determined by two individuals; over and above the couple, marriage links together two families, clans, and even communities (Higgins and Fenrich 2011). Therefore, the family remains highly inﬂuential in these relationships. As one participant in my study noted, ‘two families agree and the whole community comes together in a [marriage] ceremony’. Older relatives are highly regarded and are usually involved in resolving conﬂict between married couples, as noted by a key informant: If I am a married man [and I have] a certain problem within the family, between myself and my wife for instance, the ﬁrst person who should know .
You have to buy her necklaces, and ear rings . . cloths and things like that . . it is a lot of money . . you have to show her gasmi [love]. (Eli) This is unlike in the Sudanese community where Stern (2012) observed that marriage can be an expensive process because of the huge cost associated with paying the bride wealth, buying gifts and preparing the wedding ceremony. Among the Dinka of Southern Sudan, bride wealth has been traditionally paid with livestock. This put enormous pressure on young men, because traditionally they relied on animal husbandry and cattle rustling from neighbouring communities (Mburu 2007).