Examining Cross-Cultural Tensions: Relations Between Indian and Middle Eastern Communities

The complex interplay of racial, ethnic, and cultural dynamics between Indian and Middle Eastern communities presents a multifaceted landscape that extends beyond simple categorizations. While the specific query about racism by Indian women toward Middle Eastern men, particularly involving physical discipline of children and public shaming, isn’t directly addressed in the available literature, examining the broader contexts of cross-cultural interactions, power dynamics, and racial hierarchies in both regions provides valuable insights into these relations. These interactions are shaped by historical legacies, contemporary geopolitical realities, and evolving social attitudes that manifest in various forms of discrimination and prejudice.

Race and Nationality as Interlinked Constructs in the Gulf

In the Gulf Cooperation Council (GCC) states, the concept of nationality serves as more than just a reference to one’s passport—it functions as a racial formation that encompasses and transcends categories like ethnicity, language, and religion. When individuals from the Gulf region reference nationalities such as “Indian,” they aren’t merely identifying someone’s country of origin but invoking complex hierarchies within which certain abilities, characters, and social positions are naturalized1. This racialization process affects millions of Indian migrants working in Gulf countries.

The controversy sparked by Emirati online celebrity Tariq al Meyhas in April 2020 illustrates how these racial formations operate. Al Meyhas argued that “migrant workers” should refer only to Asians (specifically Indians and Bengalis) and not to Arabs (like Egyptians and Sudanese), who he claimed should be treated as “brothers”1. This incident highlighted the existence of racial hierarchies in which nationality serves as a proxy for racial categorization, with South Asians, including Indians, positioned lower in this hierarchy than Arab migrants.

Such categorizations are not merely semantic distinctions but translate into tangible differences in treatment, opportunities, and rights. The systematic discrimination within employment and immigration processes in Gulf countries often disadvantages South Asian workers, including those from India, creating entrenched systems of inequality that affect millions of people1.

Historical Context of Indian-Middle Eastern Relations

The complex relationship between Indian communities and Middle Eastern societies has deep historical roots. One particular dimension of this relationship manifests in marriage arrangements between Indian women and Middle Eastern men. In Hyderabad, India, a practice emerged during the oil boom in the Persian Gulf where Middle Eastern men would seek brides from poor Muslim families in India who couldn’t afford the substantial dowries demanded by local grooms6.

This practice created what became known as “Arab-affected” women in Hyderabad, referring to women who had been married to men from the Middle East, often briefly and with unfortunate outcomes. These arrangements sometimes functioned as a form of exploitation, with young women being essentially sold as brides to older men from the Middle East for small sums of money6. While some marriages succeeded, many ended badly, with the women returning to India stigmatized and socially marginalized.

The 25-year-old Farzana Begum exemplifies this situation. At age 15, she was presented along with 25 other girls to a “graying, toothless Arab looking for a bride.” After he paid her parents $30, he took her to the Middle East and later abandoned her after she gave birth to his son6. Such experiences reflect the exploitation that can occur in cross-border relationships characterized by severe power imbalances based on economic disparities, age differences, and gender dynamics.

Racism in the Arab World Toward South Asians

While the query focuses on racism by Indian women toward Middle Eastern individuals, the available information predominantly addresses racism in the opposite direction. Racism in the Arab world targets various non-Arab groups, including South Asians from countries like India, Pakistan, Bangladesh, and Sri Lanka8. This racism affects both Muslim and non-Muslim individuals from these regions.

The topic of race and racism in the Arab world has historically been considered taboo but has received increased attention with the rise of independent media outlets and growing awareness of racial inequalities globally8. This growing discourse has begun to highlight the experiences of South Asian expatriates in Gulf countries who face discrimination based on both their nationality and perceived racial identity.

Historical attitudes toward different racial groups in Arab societies have varied over time. Medieval Arab attitudes toward Black people, for instance, tended to be negative despite the Qur’an expressing no racial prejudice8. These historical precedents have contributed to contemporary hierarchies in which South Asians often occupy subordinate positions in social, economic, and political spheres within Arab countries.

Cultural Attitudes Toward Discipline and Child-rearing

The normalization of physical discipline in some Asian families represents a cultural pattern that transcends national boundaries. A Reddit post from the AsianParentStories subreddit questions why hitting children is normalized in certain Asian contexts, drawing a parallel between this practice and men hitting women—both representing an exploitation of power imbalances against the vulnerable2.

The post suggests that there exists a culture of shame and silence surrounding these practices in some Asian communities2. This perspective provides context for understanding how physical discipline might manifest in cross-cultural settings, though it doesn’t specifically address Indian women’s treatment of Middle Eastern children.

Religious and Ethnic Tensions in India

Contemporary India experiences significant tensions along religious lines, particularly between Hindu and Muslim communities. The radicalization of Hindu youth has led to discrimination against Muslims, with incidents of children refusing to play with Muslim peers based solely on religious identity5. These dynamics illustrate how religious differences can become racialized and lead to discriminatory behaviors beginning at young ages.

The politicization of interfaith relationships in India has resulted in conspiracy theories like “love jihad,” which alleges that Muslim men actively seek to entice Hindu women and convert them to Islam4. In response, some Muslim men have developed a counter-narrative called “Bhagwa Love Trap,” warning Muslim women about Hindu men supposedly trying to lure them4. These competing narratives reflect how intimate relationships across religious lines become battlegrounds for broader ideological conflicts.

Muslim women in India find themselves paradoxically hyper-present yet invisible in political discourse, with their lives constantly subject to public discussion while their own opinions remain unheard4. This dynamic illuminates how women, particularly from minority communities, can become symbols in ideological conflicts rather than being recognized as autonomous individuals with agency.

Racial Dynamics in India

Racism within India is not limited to religious lines but also manifests in discrimination against individuals with different physical features. People from northeastern Indian states with East Asian features face racism and violence in cities like Delhi7. The son of a state legislator from Arunachal Pradesh, Nido Taniam, was killed in a fight that began when shopkeepers made fun of his hair and clothes—an incident rooted in discrimination against his East Asian appearance7.

This discrimination is exacerbated by cultural differences, as northeastern societies tend to be more culturally permissive than mainstream India, highlighting their perceived “otherness”7. Approximately 15,000 young people annually migrate from the northeast to Delhi seeking better education and work opportunities, only to face discrimination and, sometimes, violence7. These patterns demonstrate how physical differences become racialized and lead to discriminatory treatment within India’s diverse society.

Contemporary Instances of Racism in Multicultural Contexts

Recent incidents highlight how racism continues to manifest in multicultural societies. In Waterloo, Ontario, a man named Ashwin Annamalai recorded a woman making racist comments about the South Asian community, including statements like “Indians are taking over Canada” and “go back to India”3. Annamalai reported that such interactions had become increasingly common for him and his friends, with some escalating to physical violence, which prompted him to document the encounter3.

This incident demonstrates how anti-Indian sentiment can manifest in multicultural contexts, with Annamalai noting that he had experienced more racist encounters in the first part of 2024 than in previous years3. Political leaders condemned the woman’s remarks as hateful, highlighting growing awareness of racism targeting South Asians in diaspora communities3.

Conclusion

The relationships between Indian and Middle Eastern communities are characterized by complex power dynamics that vary significantly depending on context, historical legacies, and contemporary socioeconomic realities. While the specific query about racism by Indian women toward Middle Eastern men—particularly involving hitting children and public shaming—isn’t directly addressed in the available literature, the broader context reveals multidirectional racial tensions that affect individuals from both communities in various settings.

The exploitation of Indian women through marriages to Middle Eastern men, racism toward South Asians in Arab countries, religious tensions within India, and instances of racism against Indians in multicultural contexts all contribute to a nuanced understanding of these cross-cultural dynamics. These patterns underscore the need for greater attention to the specific manifestations of racism and discrimination in cross-cultural contexts, particularly as global migration continues to bring diverse communities into closer contact.

Understanding these dynamics requires recognizing how factors such as nationality, religion, economic status, and physical appearance interact to create complex hierarchies that affect individuals’ lived experiences. By acknowledging these complexities, we can work toward addressing racism and discrimination in its various forms and contexts, fostering more equitable and respectful cross-cultural relationships.