ΓΑΜΟΙ ΑΙΤΟΥΣ ΑΣΥΛΟ Ο Ενγκίν Έρκινερ
Türkçe English Deutsch Italiano Français Ελληνικά Kurdî Español DEFYEE MARRIAGES
Especially in the 1980s, there were people who came from Turkey to European countries for non-political as well as political reasons. The numbers are unknown, but it can be said that the second one is more than the first. Political or not, the only way for those whose asylum applications were not accepted was to marry a Turkish or Kurdish woman who resided in the country, or better yet, a woman who was a citizen of the country.
Our subject is a citizen of that country in Germany and Switzerland, based on an example
It is about those who marry women.
The first example is from Giessen, Germany. In those years, a man whose asylum application was not accepted who married a citizen of the country could immediately obtain a residence and work permit, and the same situation continued when they divorced after being married for a year. A German woman living in Giessen took up this job as a profession. In exchange for approximately 5000 DM, she would marry Turkish or Kurdish men whose asylum applications were not accepted, leave after a year, and then marry someone else in the same situation.
A few years later, a fight between a man who married and divorced the same woman and the newlywed interest. The old “spouse” objects to the new “spouse”. Her friends ask: “The woman has been making money by making fake marriages for years. You didn't object to the previous ones, but why do you object to this?
“We are from the same village with this man, that's why. Even if it is a fake marriage, no one else can marry the one I married and broke up with. If they weren't from the same village, it wouldn't be a problem.”
In the following years, Germany would toughen the laws to prevent fake marriages, inspect whether those who got married lived in the same house, and such fights would end.
The second example is from Switzerland. The person whose asylum is not accepted is married and has children, but the marriage is not official. He makes a "love marriage" with a Swiss woman - usually quite older in age. Even though the Swiss authorities do not believe in this love, there is nothing they can do, they get married. The man will get divorced after being married for a few years, and will start to stay single and legally in Switzerland. He will officially marry his wife and bring her with him with his children. His wife also knows the situation and accepts it because there is no other way out.
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The Swiss woman wants to see her husband's village and insists. They go to their village together. The man introduces his wife as his sister, and their children are his nephews.
The number of similar examples is not small. It is difficult for men whose asylum applications are not accepted to marry Turkish or Kurdish women who are residents. Families are against such marriages, and it is preferred to bring a groom imported from Turkey. A woman or man residing in Germany is valuable in Turkey.
Whoever marries her will be able to go to Germany, and these marriages will usually be made in return for money or various guarantees.< /p>
The predominance of tradition in relationships does not push back the role of money.
In 1981, a well-earning garment worker I knew in Paris - he was a machinist - was going to marry from Germany and pay a bride price of 40 thousand DM (about 120 thousand Francs). The married couple would spend their lives paying this money.
The first generation of workers came to European countries primarily for money, and this was evident in every aspect.
