Islam - Part IV - Palestinian Culture and Institutions
With Dr. Laila Nazzal - March 17, 2006
Dr. Laila Nazzal earned her doctorate in the sociology from the University of Pennsylvania. She lectures on Palestinian Muslim Family and social changes in Islam.
Dr. Nazzal spoke with us about the place of the family in Palestinian society. The extended family is the most important institution in Palestinian society. The typical family is multi-generational with grandfather and grandmother, mother and father, married sons and their families, single sons and single daughters all forming a household. This is why Palestinian houses are so large - to accommodate the many inhabitants of the household/family. Houses used to be built around an open compound. Due to the lack of land today the traditional house architecture has changed and now the structure moves upward, including several stories. When a son marries a new floor is added to the house for him, his new wife and their future children. There are no pension plans, no social security, and each member contributes to the family. Elders are well respected and taken care of within the family home.
The extended families are organized around a clan called the "Hammula" and could number in the 100's or 1,000's. Three to five clans constitute a village. The west bank has 450 villages following this structure. Each clan has a chief or head called the "Muhktar." The Mukhtars together form the village council. For example the town of Nablus is constituted of 5 clans.
Many Palestinians emigrate for employment reasons and for opportunities no longer available in the "occupied territories of the west bank. These families tend to be very thrifty with money. They save well and bring their savings back to Palestine upon retirement and build elaborate homes, and marry off their children because they do not want them marrying from within the society of the host country. It is true that more Muslim Palestinians return to their former villages than do Christian Palestinians.
The Arab family is patriarchal. The man is clearly the head of the household. Interestingly though, a lot of major decisions concerning business alliances and marriages are undertaken by the women. This practice is rarely seen outside the family in order to protect the "Summa" (reputation) of the family, as reputation rests chiefly with the man and his sons and the women of the household enjoy the "Summa" through the males of their family.
In traditional Islamic architecture, the family house has two entrances. One entrance leads directly to the living quarters and is always used by male guests and for business transactions. The other entrance of the house leads to the hearth or "heart" of the house the domain of the girls and women of the family and this entrance is used by family and very close friends.
A Palestinian individual is named in such a way as to reflect the family structure, respecting the clan and tribe. A woman will carry a name such as "Laila Abed Ahed Ahmah Saleh Al-Koran Nazzal." Laila - being the woman’s first name, Abed - her father’s name, Ahed - her grandfather’s name, Ahmad - her greatgrandfather’s name, Saleh - her Clan name, Al-Koran - her tribal name, and Nazzal - her husband’s clan name.
Arab society is based on the clan. Western society is based on the individual. The Arab Palestinian family averages seven children is 7. Western families average less than two children.
67% of Arabs where living "on the land" previous to 1967. Today less than 35% are on the land, a change reflected in the urbanization of the Palestinian family, each with income no longer derived from agricultural or animal husbandry. There is a strong allegiance to one’s family, clan, and tribe, and only then to nation. Everyone is concerned about everyone’s actions and behaviours. This practice is a form of social surveillance and the family immediately know when their honour is threatened by one of their family members. When a member of the family is sick it is expected that the extended family and the clan visits the bedside. The bed is pushed aside and people gather for conversation and entertainment.
Verbal reciprocity and material reciprocity applies. "Hello. How are you?" begs a true response. Any occasion is a special opportunity to gather. One always takes a gift when visiting. One always visits at the time of engagement, marriage, when one is embarking on a trip and when one returns. Visitation is for every occasion. Rest and recreation is being with the family, not going to the movies or bowling. The whole family and clan address issues of material need. Money is pooled in order to meet the need where it exists.
Marriages are arranged even to today in Palestinian society. Because society is segregated and males and females do not mix it is necessary that the family introduces a man and a woman as future marriage partners. In reality marriage is not between a couple. It is a family marriage. Most marriages were conducted between first cousins and is called "Ibn ‘Amm." Today these marriages constitute 20% of marriages. Yes, some couples do fall in love and marry in the western fashion. In preparation for marriage a couple undertakes to write a "Katb al-Kitab" or marriage contract. The Mahr, a marriage gift is part of the marriage contract and is given by the prospective groom’s family to the bride’s family. For Palestinians this is about $8,000US which goes directly to the women of the bride’s family and is used to purchase gold jewellery and provides the security of wealth to the women. The marriage contract stipulates alimony in the event of divorce, today being equivalent to $8,000 to $15,000 as a lump sum.
The concept of "Sumod" or perseverance and steadfastness is taught to women from a very young age instilling in them a sense of patience, for taking instructions, listening to men and brothers, as the family is keenly interested and has an investment in keeping the family, the family lands, and the family wealth intact.
Dr. Laila Nazzal earned her doctorate in the sociology from the University of Pennsylvania. She lectures on Palestinian Muslim Family and social changes in Islam.
Dr. Nazzal spoke with us about the place of the family in Palestinian society. The extended family is the most important institution in Palestinian society. The typical family is multi-generational with grandfather and grandmother, mother and father, married sons and their families, single sons and single daughters all forming a household. This is why Palestinian houses are so large - to accommodate the many inhabitants of the household/family. Houses used to be built around an open compound. Due to the lack of land today the traditional house architecture has changed and now the structure moves upward, including several stories. When a son marries a new floor is added to the house for him, his new wife and their future children. There are no pension plans, no social security, and each member contributes to the family. Elders are well respected and taken care of within the family home.
The extended families are organized around a clan called the "Hammula" and could number in the 100's or 1,000's. Three to five clans constitute a village. The west bank has 450 villages following this structure. Each clan has a chief or head called the "Muhktar." The Mukhtars together form the village council. For example the town of Nablus is constituted of 5 clans.
Many Palestinians emigrate for employment reasons and for opportunities no longer available in the "occupied territories of the west bank. These families tend to be very thrifty with money. They save well and bring their savings back to Palestine upon retirement and build elaborate homes, and marry off their children because they do not want them marrying from within the society of the host country. It is true that more Muslim Palestinians return to their former villages than do Christian Palestinians.
The Arab family is patriarchal. The man is clearly the head of the household. Interestingly though, a lot of major decisions concerning business alliances and marriages are undertaken by the women. This practice is rarely seen outside the family in order to protect the "Summa" (reputation) of the family, as reputation rests chiefly with the man and his sons and the women of the household enjoy the "Summa" through the males of their family.
In traditional Islamic architecture, the family house has two entrances. One entrance leads directly to the living quarters and is always used by male guests and for business transactions. The other entrance of the house leads to the hearth or "heart" of the house the domain of the girls and women of the family and this entrance is used by family and very close friends.
A Palestinian individual is named in such a way as to reflect the family structure, respecting the clan and tribe. A woman will carry a name such as "Laila Abed Ahed Ahmah Saleh Al-Koran Nazzal." Laila - being the woman’s first name, Abed - her father’s name, Ahed - her grandfather’s name, Ahmad - her greatgrandfather’s name, Saleh - her Clan name, Al-Koran - her tribal name, and Nazzal - her husband’s clan name.
Arab society is based on the clan. Western society is based on the individual. The Arab Palestinian family averages seven children is 7. Western families average less than two children.
67% of Arabs where living "on the land" previous to 1967. Today less than 35% are on the land, a change reflected in the urbanization of the Palestinian family, each with income no longer derived from agricultural or animal husbandry. There is a strong allegiance to one’s family, clan, and tribe, and only then to nation. Everyone is concerned about everyone’s actions and behaviours. This practice is a form of social surveillance and the family immediately know when their honour is threatened by one of their family members. When a member of the family is sick it is expected that the extended family and the clan visits the bedside. The bed is pushed aside and people gather for conversation and entertainment.
Verbal reciprocity and material reciprocity applies. "Hello. How are you?" begs a true response. Any occasion is a special opportunity to gather. One always takes a gift when visiting. One always visits at the time of engagement, marriage, when one is embarking on a trip and when one returns. Visitation is for every occasion. Rest and recreation is being with the family, not going to the movies or bowling. The whole family and clan address issues of material need. Money is pooled in order to meet the need where it exists.
Marriages are arranged even to today in Palestinian society. Because society is segregated and males and females do not mix it is necessary that the family introduces a man and a woman as future marriage partners. In reality marriage is not between a couple. It is a family marriage. Most marriages were conducted between first cousins and is called "Ibn ‘Amm." Today these marriages constitute 20% of marriages. Yes, some couples do fall in love and marry in the western fashion. In preparation for marriage a couple undertakes to write a "Katb al-Kitab" or marriage contract. The Mahr, a marriage gift is part of the marriage contract and is given by the prospective groom’s family to the bride’s family. For Palestinians this is about $8,000US which goes directly to the women of the bride’s family and is used to purchase gold jewellery and provides the security of wealth to the women. The marriage contract stipulates alimony in the event of divorce, today being equivalent to $8,000 to $15,000 as a lump sum.
The concept of "Sumod" or perseverance and steadfastness is taught to women from a very young age instilling in them a sense of patience, for taking instructions, listening to men and brothers, as the family is keenly interested and has an investment in keeping the family, the family lands, and the family wealth intact.
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