Space, Kinship and Gender (ص 154)

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Space, Kinship and Gender (ص 154)

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spoon of sugar was sometimes added to the water so that the life of
the mnewly-weds would be sweet" she adds. Both the bride and the
groom, who carried a long dagger symbolizing his manhood, must step
over the threshold so as to avoid any harm of the djjin residing
under the threshold. It was, and still is, believed that a newly
married couple was like a newly-constructed house, exposed to evil
influence (Grangquist, 1931: 10).
The fallah's dependency and close
interaction with nature, was reflected in
the internal organisation of the house.
The placement of man, = animal, and
agricultural produce under one roof with
one entrance, and the hierarchical
division of the house into corresponding
areas at different levels, were by no
means accidental, but were symbolic of the
yarious values assigned to the divisions
of the house. A wall made up of rubble
stone and lattice wood separated the front
family space (el mastabeh) from the animal Fig. 4.40: Interior of a
space (ga' el beit) located in the lower peasant house
back space and from the food storage area
(er-rawieh) located in the upper back space (Fig. 4.385).
Qa' el-beit which literally means "the bottom part of the house"
referred to the entrance area which was used as a service area. A
gmall raised platform with a water jar located on a wall niche above
it was used for washing dishes, clothes and bathing. Qa’ el-beit
also referred to the lower back area (normally a step or two lower
from the service area). Animals such as sheep, goats, hens, cows
and donkeys were kept here, especially at night. All kinds of tools
and implements - firewood, barrels, mud jars, mud bins, and animal
manure - were also found in ga' el-—beit. For the fallah, the
animals were his "valuables" and by keeping them inside with him, he
assured their safety and by extension, his own safety. The one
entrance and the one roof shared by the two demonstrated a strong
unity, or a lack of differentiation, between the fallah and his
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Space, Kinship and Gender

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Suad Amiry

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