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Mothers and daughters in Arab women's literature : the by Dalya Abudi

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By Dalya Abudi

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Focusing on four categories of kinship terms: family origin terms, collective kinship terms, descent terms, and affinal (marriage) and ritualistic terms, Khuri shows that the extension of kinship terms to non-kin carries with it the behavioral expectations of kinship relations. For example, a person who addresses another as ʿamm (uncle) or ukht (sister) generates behavioral expectations that characterize uncle-nephew or brother-sister relationships. The application of such terms to outsiders is made when they share the same age, sex, and status implied in the kinship referents.

220. 36 Hisham Sharabi, Neopatriarchy: A Theory of Distorted Change in Arab Society (New York: Oxford University Press, 1988), p. 41. 37 Sharabi, “Impact of Class and Culture on Social Behavior,” pp. 244–45. 38 Sharabi, Neopatriarchy, p. 7. 38 chapter two patriarchal; students are constantly referred to as “my children” or treated in a paternalistic manner. Vertical relationships continue to prevail and are regulated and reinforced by a general overall repressive ideology based on at-tahrib (scaring) and/or at-targhib (enticement) rather than on discussion aimed at persuasion.

7 Andrea B. ”9 Lastly, Raphael Patai observes that familism, a term he uses to denote “the centrality of the family in social organization, its primacy in the loyalty scale, and its supremacy over individual life,” is deeply embedded in the Arab consciousness. ”10 In his view, familism—membership in the family—rather than individualism, is the value orientation inculcated by parents and traditional educational systems. 11 Islam paid more attention to the organization of the family than to that of any other institution.

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