Space, Kinship and Gender (ص 217)

غرض

عنوان

Space, Kinship and Gender (ص 217)

المحتوى

describe “the
Lruly egalitarian
counterpoint to lerarc played on the
other side of ‘the walls watching the men
assembling in the precincts of the mosque just before
prayer, one senses an order not very different from
that of the market... ind since there is no active
re-arrangement insi que, the status
tend to be reproduced. as a@ consequence of “nen's
, in these Troups as 1% were carrying the
Although this was
that the social order there, which was very strictly
observed in
sntionally relaxed during prayer time.
aily activities, was
there was only the
am (the leader of the Friday
i as the khatib (preacher). His role and
imam was socially deprived and dependent on 1
charity of the villagers. jis status derived from his being one of
the very few literate men in the village, and he functioned as the
sheikh of the kuttab (village school) (Granqvist, 1947: 148-149).
In a separate building from the mosque, the imar
with the boys to read |
met every morning
ind recite the Koran. Everyday the boys took
After two years of
h food for their
give him his present. he imam was
also responsinNe for marriage contracts in the village, and = took
preparing the grave and sometimes washing the
nce they had gatherec
teacher, they would go back and
Altogether, the functions of the imam or thi
lack oof hierarchical or clerical divisions
chatib illustrated a
functionaries (unlike specialized clerical orders existing in
Christian churches or among Shi'ite
"priesthood" of any kind. In the same manner the direct relation
Muslims). Here there was no
206

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Space, Kinship and Gender

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المنشئ

Suad Amiry

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