The following post is part of a campaign in partnership with the Washington Leadership Program (WLP), called#SouthAsianAnd. Together, we want to showcase the stories of South Asians in America beyond our race and the stereotypes attached to it. Share your stories by Tweeting the hashtag #SouthAsianAnd and tag @BrownGirlMag to tell us how you are South Asian and more.
I tend to talk about my closest girlfriends frequently. Several years post-grad, we are all so spread out that telling other people about them helps me miss them less. Sometimes I’m extolling their virtues (Neelankshi never fails to like my pictures across all forms of social media.) Sometimes I’m discussing their thoughts on the latest Star Wars (Mayura thought Kylo Ren was more comical than threatening.) And sometimes, I’m just reminiscing about past mishaps (Swati’s worst cold ever in Spain made us realize we have no clue how to say tissues in Spanish.)
Around new people, one question inevitably arises—”Do you have any white friends?”
It’s usually said in jest, maybe two beers deep, but it always feels like an accusation. It triggers a level of cultural defensiveness I don’t experience often anymore, not since I was a teenager ridden with angst about being the only brown girl in her high school class.
“Let me tell you about my blue-eyed best friend Isabelle!” I want to say. “I have a Jewish girlfriend from high school I still see sometimes!” It’s the ethnically reversed equivalent of “but some of my best friends are black!”
Only my best friends’ names let you know that they’re Indian, but for the most part, we are pretty American. I don’t discuss arranged marriages, shopping for saris, or their endeavors at cooking Indian food for their mothers-in-law (things that happen to the girls on my mom’s Indian soap opera, but never to any of my friends). I talk about situations any twenty-something American faces: career plans, break-ups, figuring out post-grad life. They’re all problems that a white observer could probably relate to.
When people respond to stories about my best friends by questioning the diversity of my inner circle, it feels like they are letting our superficial “other-ness” overshadow our individual narratives, as though our unfamiliar names automatically relegate our stories to their own category, even though the things I’m discussing aren’t ethnicity specific. It also feels like they suspect the validity of these friendships, bringing me to the question they’re probably all really thinking—”Are you only friends with them because they’re Indian?”
I’ve known some of my best Indian girlfriends practically since my family moved to the United States in 1995. As immigrants, my parents had to find their footing in a place where they knew the language but not the slang, the government’s structure, but not their neighbors’ mannerisms or where to get bay leaves and Bournvita. They were highly educated, but their parents and siblings still lived in India, and they were entering a demanding career field where they had to prove they’d earned their spot.
It’s not so unreasonable to me, then, that they sought out people who were like them. It takes a lot of social capital to establish yourself in a new country. Hardly anyone does it alone, but people here aren’t as friendly to immigrants as we like to believe they are. And because much of my extended family lived far away at the time, the Indian families my parents grew close to became my aunts, uncles and cousins.
Obviously, I can only speak to my own experiences. Some Indian people I know don’t feel the need to have Indian friends, and that works for them. But for many of my second generation Indian peers, our culture and the conflict that comes with it constitute a large part of our identities. That shared experience cannot be the foundation of an entire friendship, but it enriches relationships in a way that is difficult to replicate. These relationships even help some of us come to terms with our cultural identity, as they did for me.
When I was in high school, I was the only Indian in my class, and one of only a handful at a school I attended from third through the twelfth grade. I had a small group of Indian girls I spent time with outside of school, but attending a predominantly white school and not having many Indian peers made me resist my culture. Sometimes I traded on my otherness.
Anything I wrote about India ended up in the literary magazine, I performed a sub-par dance to “Jai Ho” in a senior talent show. But most of the time, I compensated for being different by asserting my own whiteness. I kept my white friends and Indian friends separate from each other, and I let my white friends join in when I bemoaned my parents’ “backwards” cultural beliefs about dating. In hindsight, my parents weren’t that strict, I was just a brat.
When I started college and spent time with more Indians than I ever had before, I had a staggeringly obvious realization—Indians were people too. The Indians I met in college fit some stereotypes to an extent. We were all somewhat sheltered and pretty studious, but they were also so much more than that. Smart but in palatable, well-rounded ways; beautiful and impossibly hip; driven but down-to-earth. Most importantly, with each other, we were not ashamed. Not ashamed of our cravings for our mothers’ food and chai, of our excitement about wearing Indian clothes for a benefit dinner. We were not ashamed of our love of Bollywood. We were not ashamed of dropping our parents’ Indian mannerisms every once in a while, always as a joke, but really because we were away from home and missed our parents’ hard-rolled r’s or bichari’s. I always related to my culture through mandates and regulations set by my parents, but in these friendships I grew to create my own relationship with my heritage.
I was finally in an environment where my experience, which had always been abnormal or exotic, was the default. Here it wasn’t weird that I’d never seen my parents kiss, that we never set out utensils for a dinner of rice and daal, that I’d stayed up until 2 a.m. not at a house party but at a parent-supervised garba.
With that default comes power. Or more accurately, empowerment to stop thinking of our stories and culture as inferior. To let go of the notion that whiteness is an ideal to which we must aspire, to accept ourselves as we are.
Even in college I encountered suspicion from white friends who didn’t understand the appeal of my new “ethnic” friend group. Some wouldn’t go to parties with me for fear of being the only white person in the room. Some made snide remarks about my inability to branch out. Sometimes, in an attempt to avoid alienation from my school’s “mainstream” social scene, I joined in on their chiding, making self-deprecating remarks about how I couldn’t find white friends.
I can’t pinpoint the exact source of their uneasiness. But when a Jewish friend wondered why he never got called out for having only Jewish friends and noted that non-Jewish people were still comfortable attending Matzoh Ball, I realized that a large part of people’s discomfort around my “ethnic” friends comes from the fact that we are all visibly not “American”: we have brown skin, black hair, and funny names. And despite the fact that we rarely speak our mother tongues to each other, can sing along with Top 40 hits as well as Bollywood songs, and wear American clothes, our combined “foreign” appearance still intimidates others (I’ll never forget the time we got breakfast together before Holi and a passerby said that large groups of ethnic people made him uncomfortable).
I have never actively sought out Indian people to befriend, especially not at this stage in my life. I have an incredible group of Indian friends who understand that aspect of my identity, and plenty of people I turn to in moments of cultural conflict. But I don’t want to feel ashamed of the fact that there is a part of what makes me that not everyone can relate to equally. I don’t want to feel like my friendships with other minorities are inferior just because we’re minorities.
Having grown up in America, I spend almost all of my days as a minority among white people. I explain cultural norms that are different and therefore “weird.” I explain why I have to go home on a random weekend in November because no one knows when Hindu holidays are. I explain (gleefully) why I got $20 for tying a bracelet on my brother’s wrist. I compensate for my parents’ accents at stores or restaurants. I compensate for not looking American enough by never wearing Indian clothes to non-Indian events.
Living your life to reassure others you’re not so different is exhausting. Don’t get me wrong, there are plenty of situations where I feel like I fit in without any extra effort. But wanting a community that understands you even when you’ve left things unsaid or unexplained, a community that welcomes you when you’ve felt marginalized or ignored for something you can’t control—that’s a universal desire, and one that no one should need to apologize for.
Meghana Kaloji is a second-year medical student with a B.A. in English literature and an M.A. in public health. She is passionate about narrative medicine, women’s reproductive rights, and the role of social justice in healthcare. Her other obsessions include Parks and Recreation, carrots with hummus, used bookstores, and fuzzy socks.
I was taken aback when my late cousin shared this with me on the cusp of our twenties.
As a fairly modest Indo Guyanese girl raised in the Connecticut suburbs, the thought of discussing a stranger’s love life seemed not only foreign but shocking to me. Nevertheless, my cousin was always bold in this way. She took pride in the more daring aspects of our Caribbean culture with natural confidence. It was one of the things I loved and now miss most about her.
Admittedly however, it was over a decade before I started to understand some of her deeper curiosity in love, sexuality and mental health. This awakening was thanks greatly to Dr. Samosa.
In early 2020, Dr. Sarika Persaud, a New-York based, Indo Guyanese psychologist specializing in relationships, sexuality and complex trauma, took to Instagram as “Dr. Samosa,” an alias inspired by her favorite South Asian snack — and one she feels is a common thread for brown girls.
The platform became a safe space for brown girls to connect on topics like mental health, psychoanalysis, sexuality and relationships. From discussing sexual empowerment to building a strong sense of self, Dr. Persaud quietly became a confidant for those craving practical and candid insights the community shied away from.
Dr. Persaud and I sat down to talk about her journey and breaking these taboos in the South Asian society.
Her interest in psychology started as a journey of self-discovery as a pre-teen.
“I think I experienced myself as different from my peers,” she explained during our interview.
She didn’t get caught up in teenage drama and avoided certain types of relationships and people. Meanwhile, the friends she did make saw her in “this sort of teacher role.”
“I became curious about that about myself — how, in some ways, I found it beneficial to feel my feelings and have a depth people were drawn to, but also use it in ways to isolate myself,” Dr. Persaud said.
She was also beginning to identify as bisexual.
She shared, “I think I was avoiding my sexuality in some ways and psychology became a way for me to understand myself more. It’s always been this confluence of philosophy and science and even art for me.”
Growing up in Queens, New York, Dr. Persaud saw fellow Indo Caribbean women at a “very specific intersection of religion and culture.” It was the nexus of Caribbean values which welcomed sexuality and more modest Indian traditions. Caribbean influence seemed to “remove a boundary” on how Indo Caribbean women felt permitted to present themselves sexually, she explained. On one hand, after her Bharatanatyam dance classes, she saw her didis (the older girls) leave their classical moves behind for sexy Bollywood choreography and dancehall songs.
“It was exciting, like they were just beginning to find ways to express their sexuality,” she reflected. Then, around the same time, Dr. Persaud discovered a copy of the “Kama Sutra” at home and her mother was appalled. “What’s wrong with your daughter?” aunties asked.
Confused, Dr. Persaud thought “You own this. This is from our culture and it’s a Sanskrit text. It’s literally a religious text. It all seemed so powerful — and yet so many people were afraid of it.”
Something didn’t add up.
In 2013, she started a blog to bring a voice to topics like these. As word of her content spread, Dr. Persaud was met with backlash from her temple. Leaders said her blog was inappropriate and dishonorable to her community, but she stuck with it and her family stuck by her.
A few years later, when she launched Dr. Samosa to share her research and insights with a wider audience, sexuality came front and center.
“Sexuality — how you understand and honor what you want and like, and the ways you let yourself experience that pleasure — is intrinsically connected to how deserving you feel in the world,” she explained.
For example, if you think you’re worthy of a raise at work, a partner who desires you, or a family that listens to you — all can be linked back to a block in your relationship with yourself as a sexual being.
However, if you can feel confident in something as “primal, instinctual, and personal” as your sexuality, Dr. Persaud argues you lay the foundation for confidence in these other areas of your life.
Dr. Persaud says the fear of sexuality comes into play for South Asians.
“Being comfortable with your sexuality means being comfortable with your power,” she explained. “If everyone felt empowered and had a healthy relationship with themselves sexually, a lot of our relationships and hierarchies in society would change. And there are just so many people who benefit from women and marginalized communities (like LGBTQ+ and those with chronic illnesses) being disempowered,” Dr. Persaud said.
Throughout her work, Dr. Persaud has found it’s especially difficult for South Asian women to feel pride in themselves as sexual beings.
“There’s so much shame about the self and the body. Women especially are held to a double standard and it’s so confusing. If you look one way, you won’t get a husband. If you look sexual, no one will want to hire you for a job. Regardless of the South Asian ethnic group, there’s the same shame and belief that your body has to look a certain way, and if it doesn’t, you’re not desirable. Everything gets tied up in sexual shame.”
It’s undeniable that Bollywood movies have also heavily impacted many of our views on love and sex, but Dr. Persaud didn’t condemn this.
She says, “People need to realize Bollywood started from a tradition of classical drama and dance from ancient India. Those dances were meant to be explorations of dreams and mythical and philosophical ideas. Bollywood is just a continuation of that. It’s meant to be a break from reality.”
Real relationships are much more fraught and complicated than in films, but that doesn’t mean you should be ashamed of looking to Bollywood as a way to be in touch with romance and love in your life.
“They’re a fantasy,” Dr. Persaud added.
She also argued Bollywood isn’t necessarily as “censored” as many claim.
“People don’t have to watch others physically have sex or kiss to be in touch with their sensuality,” she noted. “It can be much more nuanced to see two people just embracing in a way that stirs up feelings. Like, how does it feel to have your lover’s head against your chest? Culturally, we just explore and express sexuality differently than the West.”
When it comes to becoming more comfortable with our bodies and sexual health, Dr. Persaud says it starts with self-reflection.
“Ask yourself why you’re afraid of being sexy or seen as sexual. Are you afraid your family will reject you? That you’ll be thrown out of your home? We all have different triggers, and once you identify yours, you can get to the issue underneath it all.”
Dr. Persaud encourages women to ask themselves important questions.
“If you’re afraid that if you assert your sexuality, your family will reject or not support you, how can you be more financially independent? How can you find pride in being able to take care of yourself?” She urges women to take inventory of what they like. “Look at books and movies and what you see in the world and consciously take note of what you react to. This puts you more in touch with yourself.”
When it comes to fostering open conversations with others, Dr. Persaud says to lead with vulnerability and clarity.
“If you wonder whether your friends have had sex yet and are embarrassed to ask, voice that concern. Share how you’re feeling or ask yourself why. Leading conversations with vulnerability allows people to connect a little bit more; to feel safer to share.”
“If you’re uncomfortable with something your partner does or want more of something else, talk about what you want to change and why it’s important to you. It’s not a shortcoming on their part, but rather you saying ‘this is what I need for myself. Is this something we can talk about and work on together?’”
With South Asian families, especially older relatives, things can get a bit more complex. Boundary setting is important as the family can bring out your biggest triggers.
“You need to be at a point where you own yourself,” Dr. Persaud explained. For example, if your mom finds out you were out with someone and questions you about it — “A bai? A boy?!” — you should be able to say confidently, ‘Yeah I was on a date,’ and also not feel obligated to give more details. Of course, that may not always be safe for someone younger, but at a certain age, it is OK to be private, to have that shield to protect and develop yourself and your confidence,” Dr. Persaud says.
Dr. Persaud also reinforces the importance of knowing your boundaries when reflecting on “coming out” to parents. She wanted to be open about her bi-sexuality with her parents; that she was dating — but not just men. She stresses however, one does not need to be excessively open.
“Not everyone has to come out and not everyone has to come out to everyone. You’re likely not facing anything new from your parents when coming out. If they are critical and judgmental generally in life, they’re probably going to be like that again. South Asian dads can really just be like, ‘Okay, don’t tell me you’re a sexual being,’” she laughed.
While Dr. Persaud is thankful for her parents’ acceptance, there are members of her family who’ve been less than supportive. She credits her confidence and sense of self for drowning them out.
“I’ve found the more I become comfortable with myself, the more I have this sexual energy that I can use creatively and in other good ways. If my dad rejects me, it doesn’t change that I am bisexual. Or if my mom rejects me, it’s not going to change this thing I know so deeply about myself. I’m just sharing something true. I can’t change it.”
Toward the end of our conversation, I shared with Dr. Persaud that I wondered how my own family would react to this article. I felt a bit of shame.
But she reminded me, “You can also find pride in it — ‘Yeah, I’m really proud of the fact that I’m one of the people breaking the stigma. I’m talking about something important to people’s health.’”
And she’s right, as was my dear cousin in her early ambitions. These conversations are never easy, but walking in curiosity, confidence and pride can help us find our power as South Asian women. It can help break the stigma surrounding love, sexuality and relationships in our community and their roles in our greater health.
In so many ways, sexual health and mental health are not only connected but interdependent. In fact, Dr. Persaud believes the more confident people are in their bodies and identities, the more confident they are as a whole — and the more attractive they are.
“Sexual attraction and energy comes from people being competent and peaceful and calm with themselves; knowing who they are,” she said, and the more we learn to embrace this and speak about it openly, the more we can not only grow but thrive.
For more on Dr. Sarika Persaud’s (aka Dr. Samosa) doctoral work and writing, visit her website or Instagram @doctor.samosa. For more on how to talk to your family or children about sexual health, visit sexpositivefamilies.com.
January 16, 2023January 16, 2023 6min readBy Sejal Sehmi
I was a mere 14-year old on the fateful night of 22 April 1993. The night that witnessed black teenager Stephen Lawrence brutally murdered in a racially motivated attack as he waited for a bus. The night that cemented my fear, that the colour of my skin does matter. The same night that confirmed my indifference as a British Asian in the United Kingdom — were we really united? Fast forward to May 25 2020, the murder of African-American George Floyd by a white policeman was the turning point for British Asian author and my lovely friend, Shweta Aggarwal to finally break her silence and narrate her story of colourism, in her new book, “The Black Rose.”
Aggarwal’s gripping memoir emits so many emotions; that of an awakening, a voice that has been suppressed for years, filled with anger, mistrust and guilt. But most importantly, “The Black Rose” successfully disrupts the narrative that consistently allows society to box someone as indifferent based on a visibility factor. For Shweta, this factor was the colour of her skin. The injustices she consistently endured via some family members and fellow South Asian peers throughout her life, was as a result of her skin tone failing to qualify as ‘acceptable’, or as she often quotes in her book, not ranking high enough on the ‘fairometer.’ Whether she was in India, Japan or London, the scale was never too far behind.
Within the first chapter, she recalls as a child in India, the distinct lack of subtlety displayed by certain family members through direct taunts of her duskier appearance in comparison to her parents. She realised that she wasn’t in complete isolation from this prejudice, as her maternal aunt and uncle were also harshly nicknamed on the basis of their skin colour — Kaali (black) and Savla (wheatish). Aggarwal was left mortified by what many South Asians sadly still continue to casually exercise. Echoing similar incidents within my social proximity, it’s infuriating witnessing the recipients of such remarks surrender to laughing at themselves too.
Except it isn’t funny. Born into a culture where conversations on religion, caste and hierarchy in India are still so prominent, the comparison of Aggarwal’s skin colour being as dark as that of the domestic help (often from poorer families), prematurely planted seeds in her mind that she simply didn’t belong with her family, especially when she was sent to boarding school. Her lack of self-worth coupled with these taunts, gave her a whole new vocabulary for the letter B, that grew in parallel with the ongoing prejudice and anxiety. B for blackie, beggar’s child, bedwetter! Not funny, but derogatory. Post her book launch that Brown Girl Magazine attended, she tells me,
I personally feel we are way behind when it comes to understanding the importance of mental health. Name-calling was normalised and if you objected, you were ridiculed further with remarks such as ‘So sensitive! Can’t you take a joke?’ Body and colour shaming can lead to a feeling of inadequacy in the victim, which can further lead to depression and much worse mental illnesses.
During the 1984 Hindu Sikh riots in India, where over 3000 Sikhs lost their lives, Aggarwal recollects the frightening moment when she and her classmates fled into hiding to escape the violence during a school trip. As a means to save all the students from harm, the Sikh boys were forced to remove their turbans and long hair — their visible identities stripped to keep them alive. Yet, ironically, even in this horrifying situation, Aggarwal felt least at risk, attributing this self-assurance to her darker appearance.
The crux of her self-loathe was the love-hate relationship she formed with skin whitening creams. The birth of Fair and Lovely, India’s most renown brand (now known as Glow and Lovely following a backlash) was notorious for selling the damaging message that fairer skin equated to a happier and fulfilling life. For it was fairer skin women that would qualify for marriage — clearly their only sole purpose!
Tactfully using famous fair-skinned Bollywood actresses in television ads and posters, their so-called perfection would scream out to vulnerable young girls. (Men were targeted much later on, but the importance seemed less). Akin to the wretched beach body posters plastered on every corner in January — because apparently bikinis only look good on a certain body type — the damaging message remains the same. Social acceptance comes at a cost, and that cost is to look a certain way.
It’s an extension of the dated methods imposed on women from the womb, where mothers are lectured on drinking milk with saffron to ensure the baby is fair, traditional matrimonial sites asking women to specify skin colour, and women being told to stay out of the sun. These socially ingrained views are eventually developed into modern day methods in the form of cleverly marketed consumables. Aggarwal admits,
Most people only use the cream on their face just as I did. At that time, I didn’t even think about the rest of the body. I felt that if the face becomes fairer, that will be enough for acceptance. My mum noticed the difference for sure and I was lighter by the time I met my husband, Amit. I must admit the addiction is a combination of three factors: the justification in your own head, the strong marketing message that ONLY fair is beautiful, and the ‘compliments’ from those around you.
I admired Shweta’s honesty on admitting what essentially was a dangerous obsession that she remained faithful to throughout her teenage and adult life. A ritual that, whilst prompted gradual results in her appearance, was never going to eliminate the insecurities she felt within herself. Moments of joy with her husband and children on holidays abroad, would be broken up by the need to ‘fix’ any damage the sun may have inflicted i.e. reverse her tan. The booming tanning industry in U.K., her now home, and admiration of her ‘sun-kissed’ look by Brits initially surprised Aggarwal — as if her colour had now gained acceptance.
But who are we seeking acceptance from? A society that is still deep rooted in patriarchy forcing women even now to adhere to dated rites of passage that holds no relevance? Or a society that seeks to point out one’s indifference because of how they look — their skin, their religious attire, their weight? Or a society that passes judgement on a woman’s self-worth, and continues to abuse that same woman behind closed doors under the eyes of Goddess Kali? Aggarwarl goes on to explain,
The more damaging perceptions of colourism, are that ‘fair is rich’, ‘fair is successful’ and ‘fair is better educated’. Essentially, ‘fair is supreme’ in every sense. And if that’s the case, where does that leave dark-skinned people? In Ukraine, for example black and brown people were discriminated against and not given a fair chance to save their lives. Is it fair to be denied a basic human right — survival — based on your colour?
I personally was curious to know from my family what the definition of prejudice in the Hindi vocabulary is and how it is/was applied to in India. “Pakshappat” (taking sides) or “poorva dhaarna”, were the closest pure Hindi definitions known to my cousin, yet rarely used. However, my dad stated that “hum bedh bhau nahin hai” was the common term used to state amongst family and friends when someone was not biased and believed in equality. Somehow, colourism never really came under that category. A sentiment echoed by some of my Chinese and black friends . Even in parts of China and Africa, the belief that darker skin is perceived as inferior, is accredited to stereotyping certain groups of people as manual labourers working under the sun, and therefore of a lower class or caste. Does Shweta believe we can change this attitude?
A couple of my aunts are still reluctant to help me with my mission. One even said ‘it’s pointless fighting it’, while one said, ‘everyone has the right to define beauty for themselves and being fairer is what beauty is for some.’ The problem with this is that people then start to look down on people who aren’t. Colourism, casteism and classism divide people, creating more unrest in society. If we continue to aspire to be fairer, we’re still encouraging white skin privilege, and encouraging colonial values. The more we allow ourselves to succumb to these social constructs, the more enslaved we feel internally. Melanin is crucial for protecting our skin against the harmful radiation of the sun. Feel blessed that you have it and wear it with pride!
I wonder how we can dare to walk shoulder to shoulder with our black friends in the Black Lives Matter movement, if we refuse to face up to our own biases against colour? We seek equality in the U.K., but deny our deep-rooted prejudice, whilst a white privileged man lectures the world on the difference between racism and unconscious bias (yes Prince Harry, I’m looking at you!). “The Black Rose” has paved a way for many more voices to speak out against the damaging impact of colourism, and in my view, rightly belongs under the definition of prejudice in the collective South Asian vocabulary.
“The Black Rose” is available to purchase on Amazon.
These days, the phrase, “love knows no bounds” doesn’t seem to hold true. For many couples, specifically, those in long-distance relationships, the lengthy and complicated immigration process can keep lovers apart for six to 24 months. Well, aside from the thousands and thousands of miles of the deep ocean in between. I’ve been there; I have been an immigration attorney for 10 years and I found love abroad (my wife was living in the UK when we met).
I was flying across the Atlantic every few months so, as you can imagine, dating was quite expensive (though she quite liked the fact that for our first intentional visit, I paid several thousand pounds for a global migration conference as an excuse for flying over).
Marriage immigration is complex and costly. The eligibility and procedural requirements are confusing and require multiple long and complicated application forms over the course of six to eight years: from fiancé(e) or spouse visa through adjustment of status process, the Removal of Conditions Application, and thereafter applying for U.S. citizenship.
To put it in perspective, many immigration applications end up being 200-300 pages long. For you to know exactly what you need can be either extremely expensive — using an attorney, who typically charges $2,000-$12,000 per application (not including government-filing fees) — or time-consuming learning how to DIY. If you opt for the latter, it is quite scary to have to figure out the requirements and procedures and follow up with case status checks in hopes of finally getting some peace of mind that your case is progressing as it should.
The worst part? The grueling wait. Waiting while not knowing how long until you can bring love home; waiting to start a family — the next chapter of your life. You keep hearing people say, “life is short!” and you thought that you finally found a partner you want to spend it with. Unfortunately, life (bureaucratic procedures) get in the way.
The combination of distance and long immigration processing times puts our next chapter ‘on pause’ while we do everything we can to bridge the gap — the gap that effectively challenges our ability to build a ‘real’ relationship. Or did it? Is there a test for this kind of thing? I mean, apparently, the U.S. Immigration Service (USCIS) seems to know what a “real” relationship is and tests ours against some “standard” to determine if it is genuine enough to grant a fiancé(e) visa or spousal green card. What makes a strong Fiancé(e) or Spouse visa application? I’ve experienced love; I am human. What do they want from me to bring my partner home?
I have been a U.S. immigration lawyer for over 10 years and I myself found love abroad and firsthand had to go through the process of bringing my spouse home to the United States. My wife is an NRI who grew up in the Philippines and lived in London where we met (more on how our meddlesome Indian families instigated our “meet-cute” in a future article). Having recently gone through this journey, and having helped hundreds of immigrant couples over the years, it became obvious that there had to be a better way. It should not be expensive, unaffordable, or overly complicated for you to bring your loved one home to become a family.
When we were apart, we did everything from waking each other up in the middle of our respective nights, with the time difference, to one partner falling asleep with the other on the phone. We watched movies together on Netflix. We made travel plans and talked about what the future would look like. We craved each other and expressed our love daily, maybe even hourly.
The future can be uncertain for any couple, but perhaps even more so for those in a long-distance relationship. When one partner is waiting for a spousal visa or fiancé visa, there can be a lot of anxiety and stress about the process and wait times. Even one mistake can set the whole process back months or even years and, if you are not familiar with the process, there’s always the overhanging uncertainty of whether or not the visa will be approved altogether.
In today’s globalized world where borders are becoming less relevant than ever before, largely thanks to technological advances which allow individuals across countries via Facetime, WhatsApp, and Skype chats without having left home, there is more of a need for a streamlined immigration tech platform that helps “modern” couples who are dating long-distance with the help of technology.
The number one reason Fiancé(e) visa or Spouse visa applications are denied is lack of documentation evidencing your relationship/intent to marry. This article shows what evidence you can provide USCIS to prove you have a genuine relationship and thereby strengthen your visa application. OurLoveVisa.com is an immigration attorney-designed platform that provides free tools and features to help couples going through the U.S. K-1 or marriage visa process plan, manage, and track their immigration journey. Many couples going through the K-1 fiancé visa process, or CR-1/IR-1 spouse visa process, have found its relationship timeline tool, which is as easy to use as Instagram, helpful in building their application. The best part: it’s free to use. The OurLoveVisa.com platform was built so you can focus on what is truly important, your relationship!
The long, unreasonable immigration processing/wait times are definitely another topic for discussion and, as time goes on, I will continue to share and elaborate on my and my wife’s joint and individual journeys through marriage, immigration, and closing the gap from our long-distance relationship. In the meantime, I hope the information provided will bring value to you and your journey.