Space, Kinship and Gender (ص 225)

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Space, Kinship and Gender (ص 225)

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beloved to come back safely, women would also visit the makam asking
the weli for help. Some visited the makam vhat the weli would
yive them and their children his blessings (be hey would
by touching and kissing the makam or by taking
some earth back home with them. Although a person could ask the weli
Lp without visiting his makam, it was believed that he
gain his blessings
would be
goes to their ‘sanctuary or < calls. upon “then during the
Mosam [religious festivals]" (Cana'an, 1934: 78).
sday evenings, 6 1
t el-
upon the weli for special attention and
Visitors to the Khawwa
tree branches around the makam. These
Decree (layle
persona
would often tie small rags on the gates or to
|
were to remind the Khaww
visits that had been made and hence re
he mind him to intercede on
behalf of the visitors on the Day of Judgement.
piles of six or seven
¢ ttone-tokens 1.6. ,
stones, were also packed § on SOP of one another.
called kanatir or s]
toda: the shrine or on top of the shrine itself ROT,
1981: 1923; Graham-Brown, 1980: 67; Wilson, 1908: 29). The idea
3 Similar to that of the tied rags; they were
These miniature pillars
O86 seen
} t ted in the villager's eyes with the
Chawwat played an important role a social functi in the
administration | of F village justice. In case of theft, for example,
the Kl he suspect would be brought into the
makam and be asked to swear in the name of the KI
innocent. It was strong.
ori
intervene.
awwas that he was
believed that if the suspect lied, the
curse of the weli would rest upon him or her. The suspect's physical
or mentalawould then deteriorate; death was also possible. In the
Case of dishonesty, the lintel (shashieh) of the door was likely to
fall on the offender.
214

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