1. The interaction of people in groups often demonstrates different patterns of human relations. Within the family, in particular, some fairly regular patterns may emerge. Although the Arab family norms are changing these days, many of the traditional practices are still manifest.
2. Solid family relationships develop from frequent family gatherings which serve as a forum for each individual to establish his or her importance to the group and the group's importance to him or to her, It is in these gatherings that children gradually develop a sense of group identity.
3. Moreover, families promote cooperation among their members by assigning them distinctive responsibilities. For instance, a female is not trained to play the same role
of a male, and vice-versa. In this way a great deal of interdependence is created between the family members. Expectations, of course, are so strong that people strictly observe these role patterns; only a few marginal individuals resent the limitations these norms place on their lives.
4. In addition, hierarchies within the family entitle elder males and females of the household to respect and decision-making within the spheres of their influence. Old children take care of younger ones and in turn gain greater respect and authority among the siblings; boys protect girls; fathers command and mothers obey.
5. With respect to marriage, children tend to accept their parents' opinion regarding their choice of spouses. Besides, the family may demand strict sequential order of marriages. Children may be married one by one, from eldest to youngest. At times, the brother may wait until his sister marries first, making available for her all sources he may accumulate. This altruistic behaviour serves to cut down the competition for restricted resources within the family, particularly, among the poor or the middle-lower classes. Apparently, members of these classes seem to share the belief that individuals have an obligation to restrain their own needs when the needs of their dependents require so.
Family Solidarity
6. Family unity, is also demonstrated by the acceptance of the principle of substituting personnel within the family. In an extended family, if the mother is missing, for example, it is her mother or sister or mother-in-law who is likely to substitute in caring for young children. Similarly, a mature son is required to provide economic support for his mother, younger brothers and sisters if the father is dead, detained or disabled. This practice is fairly common among the lower classes. It can be attributed to the fact that men marrying women much younger than themselves died earlier than their wives by natural attrition while their young children still remained in the home. Elder sons were pressed into providing the
main support for such households. This of course, meant that they would put off marrying until an older age and then, by marrying younger women, created the same demographic imbalance in the next generation. Each generation, as a result, was required to compensate for the faults of the preceding one.
7. Besides, an Arab family commonly establishes solidarity through group activities and responsibilities. Few activities are seen as isolated tasks to be performed by a single person. Family members work collectively on household tasks, or gather together to enjoy their leisure, with the children normally studying with their older and younger siblings or with their parents.
8. Furthermore, children are not usually encouraged to have a strong sense of individual property. They share rooms with siblings and in restricted environments, at best, they may occupy only a position in a bed or on the floor mat. In poor households, it is not uncommon for children to fall asleep where they find themselves. Other kinds of property, clothing, appliances, toys, etc., are sometimes shared in the same way without a strong sense of personal ownership. Besides, politeness rules usually rate sharing as a great value. Thus, if a thing can be shared, say sweets, children are encouraged to give first to others before taking themselves. The tiniest child is usually given the task of offering sweets to guests or to siblings.
9. The above practices, insignificant in themselves, emphasize solidarity and reduction of competition among individual members of the family. Together with other similarly intentional practices they form a consistent organizational framework for the life style of a typical Arab family.
[Based on Rugh, Anderson. B.Family in Contemporary Egypt New York: Syracuse University Press (1984) (pp 145-160}
2. Solid family relationships develop from frequent family gatherings which serve as a forum for each individual to establish his or her importance to the group and the group's importance to him or to her, It is in these gatherings that children gradually develop a sense of group identity.
3. Moreover, families promote cooperation among their members by assigning them distinctive responsibilities. For instance, a female is not trained to play the same role
of a male, and vice-versa. In this way a great deal of interdependence is created between the family members. Expectations, of course, are so strong that people strictly observe these role patterns; only a few marginal individuals resent the limitations these norms place on their lives.
4. In addition, hierarchies within the family entitle elder males and females of the household to respect and decision-making within the spheres of their influence. Old children take care of younger ones and in turn gain greater respect and authority among the siblings; boys protect girls; fathers command and mothers obey.
5. With respect to marriage, children tend to accept their parents' opinion regarding their choice of spouses. Besides, the family may demand strict sequential order of marriages. Children may be married one by one, from eldest to youngest. At times, the brother may wait until his sister marries first, making available for her all sources he may accumulate. This altruistic behaviour serves to cut down the competition for restricted resources within the family, particularly, among the poor or the middle-lower classes. Apparently, members of these classes seem to share the belief that individuals have an obligation to restrain their own needs when the needs of their dependents require so.
Family Solidarity
6. Family unity, is also demonstrated by the acceptance of the principle of substituting personnel within the family. In an extended family, if the mother is missing, for example, it is her mother or sister or mother-in-law who is likely to substitute in caring for young children. Similarly, a mature son is required to provide economic support for his mother, younger brothers and sisters if the father is dead, detained or disabled. This practice is fairly common among the lower classes. It can be attributed to the fact that men marrying women much younger than themselves died earlier than their wives by natural attrition while their young children still remained in the home. Elder sons were pressed into providing the
main support for such households. This of course, meant that they would put off marrying until an older age and then, by marrying younger women, created the same demographic imbalance in the next generation. Each generation, as a result, was required to compensate for the faults of the preceding one.
7. Besides, an Arab family commonly establishes solidarity through group activities and responsibilities. Few activities are seen as isolated tasks to be performed by a single person. Family members work collectively on household tasks, or gather together to enjoy their leisure, with the children normally studying with their older and younger siblings or with their parents.
8. Furthermore, children are not usually encouraged to have a strong sense of individual property. They share rooms with siblings and in restricted environments, at best, they may occupy only a position in a bed or on the floor mat. In poor households, it is not uncommon for children to fall asleep where they find themselves. Other kinds of property, clothing, appliances, toys, etc., are sometimes shared in the same way without a strong sense of personal ownership. Besides, politeness rules usually rate sharing as a great value. Thus, if a thing can be shared, say sweets, children are encouraged to give first to others before taking themselves. The tiniest child is usually given the task of offering sweets to guests or to siblings.
9. The above practices, insignificant in themselves, emphasize solidarity and reduction of competition among individual members of the family. Together with other similarly intentional practices they form a consistent organizational framework for the life style of a typical Arab family.
[Based on Rugh, Anderson. B.Family in Contemporary Egypt New York: Syracuse University Press (1984) (pp 145-160}
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