Honor and the Sentiments of Loss in a Bedouin Society
Lila Abu-Lughod
American Ethnologist, Vol. 12, No. 2 (May, 1985), 245-261.
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‘Mon Sep 27 11:32:32 2004honor and the sentiments of loss in a Bedouin society
LILA ABU-LUGHOD—Witliams College
1984 Stating Award for Conteibutions ta Psychological Anthronalogy
Saliyya, a middle-aged Enyptian Bedouin woman, talked about her divorce tram the man to
whom she had ueen maried for 20 years
My youngest daughter was using in my ares when ne etme twas sick and ted “The man’ came
upto me one steron 2s sat by the oven He ai, ou" dwotced Tad, "Tanks hats ost me
faye" did't want him don wart ayitng am him except bud me ahaute ove nth ry
sons place where can fel ae home, cnt care when he vores me. never ied im. He had
{then srsher we but hat dnt other me. never fought wth Why shoud? These things dont
boners
‘Yer twa days late, when a conversation between Saiyya and several other women in het
household wened tothe whereabouts of her exchusband, away on ap at the time, she sud
deniy rected the following shor poem:"
Marexis steed by mention ofthe beloved thats sin Sone
‘foul velease, Fa find mye loaded Al nashal bin
‘The frst time I had met her had been with another young worran, an Egyptian university
student. Salivya had asked either of us was mamed. Bath of us eeplied inthe negative. She
leaned over and advised us earnestly, “Dont eves get married. What would you want with
marriage? Men are just sons of bitches. They do you ro good." A few months ater had begun
living nthe cornmunity, Ishowed my taperecardectoa group of wornen for thefstiime, Some
volunteered ta sing, including Safiya. The song she offered was the following
‘Oh eyes te trong varsar dian “azn
‘you cherish pepe and then they're gore fehl arab wyfarga
CS EEE
Seginning with the observation that among the Awlad Ali Bedlouins of the Egyp~
tian Western Desert individuals respand to personal loss with two contradictory
Sets of sentiments, one expressed in ordinary language and public interactions and
the othe: expressed in a form of poignant lyric poeuy spontaneously recited in
intimate contexts, this paper explares the significance of the coexistence of dis
Metaphors a ilinessaounded inthe poems of various other Kinsmen and kinswomen. The
cts sister sang.a poem refering to her il healt resuking rom the fss
Yau etme, ch loved one fats ana tn
trated, uted and heathy tat ima 88
His widow recited several poems late one right. Her closest friends were surprised, saying
that they had never heard her recite poetry before, These were ro oF her poems
I ane fl of dessa nan th yasat
shaveme what medichnecoutd curethismatady... watunt cw daha asmuh
Drowning in dese lien gharge yas
the eye says, oh my destiny in Love ‘gal y8 nag Highs
“The despair to which che referted also appeared in the poem of a clase kinswoman:
Forgotten nota single day ‘tag ma sum yawn gabra
Justa patent mastering of despair imgher dai yashurn
These poems gave voice to the anguish and pain caused by the death. People described
symptoms of physical distress, crying, discupted sfeea, brooding, and sensing of the presence
‘of the dead, as well 2s apathy and despair. These bear a close resemblance ta the aective and
behavioral responses reported in studies of bereaverment (Matrs 1974; Rosenblar, Walsh, and
Jackson 1976). These studies also ind cate that hostility an element of bereavernent, Mares
mentions hostility, and Rosenblatt etal. anger, as part of the range of reactions canmnonly ex:
pressed, While the Bedouin poetic or ritualized discourse zarely caried bellicase threats and
sentiments of anges, their expression in ordinary discourse supgests that Awlad “AM expressed
the range of sentiments associated with bereavement and loss but in 2 culturally regulated and
onhaphazard way.
‘Thisdistlbution of types of sentiments into distinct discourses seems culturally specific, put-
ting inta question psychological theories which assume the universality of human reactions to