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Netflix documentary sparks a debate about arranged marriages. Through an ensemble cast of astrologers, face readers, priests, prospective grooms, brides, and parents armed with endless lists of demands on caste, height and skin color, viewers are taken on a voyeuristic tour of the complicated process of matchmaking in India, where 10 million nuptials take place every year.
The controversial series has triggered multiple memes, jokes and criticism on social media. It is also polarizing public opinion among those who prefer love marriages and those who endorse arrangements. In the process, however, the biggest casualty has been nuance, with not even a nod to the golden middle path.
The Hindu community encourages marriages within the family to ensure that the couple is of the same caste. This can be seen more commonly in the matchmaking.
Matchmaker Sima Taparia guides clients in the U. Sima meets three unlucky-in-love clients: a stubborn Houston lawyer, a picky Mumbai bachelor and a misunderstood Morris Plains, N. Friends and family get honest with Pradhyuman. Sima consults a face reader for clarity on her clients. A setback with Vinay temporarily discourages Nadia. Sima offers two more prospects to Aparna. Feeling the pressure, Pradhyuman finally goes on a date.
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In Indian communities there’s “marriage” and there’s “love marriage. Watching Netflix’s “Indian Matchmaking” brought back a flood of memories and, Nóra Quoirin: Malaysia opens inquest into death of London teenager.
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‘Indian Matchmaking’ is bringing up uncomfortable issues my culture needs to address
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But personalities aside, the reality series is a fascinating glimpse into the Indian cultural traditions surrounding finding a mate and planning a wedding. Why does the matchmaker keep mentioning that potential matches are fair-skinned? Is that acceptable? Until recently, a face cream called Fair and Lovely now Glow and Lovely was marketed in India to lighten skin, by Hindi film actors, including Priyanka Chopra Jonas, who has since apologized for taking on the job.
While many object to the term, it is a shameful fact that preference is traditionally given to those with lighter skin. As matchmaker Sima Taparia says in an early episode, marriages are made between families. Hence, parents and siblings will join the first meeting. They also act as chaperones and help break the ice between those meeting for the first time. What is that amazing restaurant in Udaipur where Askhay and his parents meet with Radhika, and can anyone eat there?
Do a lot of Indians live in Guyana? Why is Nadia looking for someone else from Guyana, which borders Brazil? Many left in the early 20th century either to escape British rule or to work on British plantations. How do families typically find their matchmakers? At what point does someone like Sima come into the situation?
10 Questions We Had After Watching ‘Indian Matchmaking’
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Indian Matchmaking. TV Shows. Matchmaker Sima Taparia guides clients in the U.S. and India in the arranged marriage process, offering an inside look at the.
The presence of Indians in Malaysia goes back to the eleventh century when Tamils from southern India established maritime trading ties with many countries in South East Asia. Today the Indian community is one of the most successful in Malaysia despite largely preserving their ancient religious and cultural practices — something which is evident in the dating and matchmaking process of the community. Indians in Malaysia are either the descendents of the earliest South Indian migrants in the eleventh century or those who settled in the country during the period of British colonization.
The history of Indian migration to Malaysia is around a thousand years old. During the eleventh century the Chola dynasty in southern India raised a powerful fleet of ships for maritime security and trade and which plied in the Bay of Bengal as well as the Indian Ocean. This led to a booming overseas trade between the South Indian kingdoms and the Malaysian ports which consequently meant a vibrant exchange of culture and people between the two regions.
Not only did a large number of Tamils migrate to the Malaysian and Sumatran ports but they also carried their religious, cultural and linguistic traditions with them. In fact historians like Celine W. Arokiaswamy whose book Tamil Influences in Malaysia, Indonesia, and the Philippines is an important record of the linguistic influence of Tamil in the region, believe that Tamil was the most-used language of commerce in the Malay Peninsula from the fifteenth to nineteenth centuries.
The second major wave of Indian migration to Malaysia came about during the British colonization of the Indian subcontinent and then parts of Southeast Asia. This phase of migration is a classic example of how the British rulers segregated and then stereotyped Indian communities to serve their own colonial interests.