The book “Guests of the Sheik” delves into the life of Fatima, a middle-aged woman residing in El Nahra, Iraq in 1954. She is captivated by an American woman who claims to find happiness by adhering to American customs. Nevertheless, Fatima firmly maintains that Iraqi customs and gender roles surpass those of the United States.
In her society, marriage holds immense significance as both husbands and wives have obligations towards one another and their families (p.56). Husbands provide for their families while wives handle household chores and fulfill their duties as mothers and companions.
During this period, arranged marriages are prevalent in Iraq. Fatima struggles to comprehend the idea of being married off to a stranger and being separated from her family (p.158). The emphasis lies on marrying someone known since childhood, such as a father’s brother’s son.
Fatima strongly believes that veiling oneself is crucial because female sexuality is seen as dangerous not only for women but also for the entire community. Wearing an abaya is not imposed on women; instead, it is regarded as a means to safeguard and uphold family honor.
The faithfulness of a woman has significant implications not only for herself but also for her entire family. If she is unfaithful, it may become difficult for her siblings to find suitable marriage partners, and the family may face social ostracization as well as negative impacts on their business. Fatima struggles to understand why men in American society are prohibited from having multiple wives. In her perspective, if a man decides to marry another woman, he can simply add her as a second wife without divorcing the first wife, ensuring fair provision for both wives and their children. She believes this would be more favorable for women. Furthermore, Fatima questions why Elizabeth lacks sufficient gold since she considers it essential protection in case of divorce. Without gold, a divorced woman might be left without any means of support.
In addition, these women have a unique viewpoint on sexual relationships. They gain the capacity to cultivate love and desire for their spouses, recognizing it as an essential part of their lives because of the limited time they spend together. In contrast, this was probably not the typical situation among American women in the 1950s when husbands and wives frequently didn’t even share a bed.
And, in conclusion, Fatima is surprised to discover that older women in American society are often sent to retirement centers far away from their families (p.185). Initially, the lives of Iraqi women revolve around their female relatives. Fatima feels sympathy for Elizabeth, who is separated from her mother and living alone in a foreign country. Furthermore, in Iraqi culture, old age is seen as a time of rest and respect for women, earned through their hard work in life (p.185). Mothers are responsible for choosing wives for their sons, and they can greatly impact the lives of their daughters-in-law, as seen in Laila’s friend’s case. Despite their relatively hidden existence, these women have a significant influence on men, particularly their husbands and sons (p.56). Thus, Fatima empathizes with Elizabeth and her different American customs.
Secondly, veiling and the seclusion of women are commonly associated with Islam in Western society; however, these practices existed in the Middle East long before Islam provided them with new meanings. Elaborate on some of the non-religious factors that could have led to the development of veiling and seclusion in this region. Additionally, explore why these practices did not emerge among the Kung people prior to contact. It is important to note that climate is not a determining factor, as El Nahra experiences temperatures as high as 120 degrees Fahrenheit during the summer. Instead, factors such as property ownership and subsistence play a role. The book reveals that El Nahra is predominantly an agricultural society.The majority of the fellahin individuals engage in work specifically on the tribal lands, unless the soil began to experience salinization. Additionally, male labor primarily dominates the agricultural sector.
Men work in the fields while women take care of household tasks such as cooking, cleaning, and raising children. This starkly contrasts with the Kung society, where women contribute to about 70% of the subsistence through collecting and gathering. The Kung women have certain advantages over their counterparts. Firstly, they have relative freedom in planning their collection trips. Additionally, they are solely responsible for distributing what they have gathered, which places them on a similar level as men. Conversely, the women in El Nahra heavily rely on their men for sustenance. They spend the majority of their time indoors, waiting for their husbands to return home while managing household duties.
The Kung and El Nahra have cultural differences primarily due to property ownership. The Kung carry personal belongings like beads, tools, arrows, and pots, while the people of El Nahra own land, houses, gold, and other valuables. This distinction in property ownership leads to contrasting principles of kinship. The Kung base relationships on a kindred principle, whereas El Nahra follows a lineage principle that prioritizes preserving inheritance within the family.
In El Nahra, it is essential for children to be biologically related to their father—a requirement not always upheld among the Kung. Nisa’s situation exemplifies this difference as she has a child who is not her husband’s. To ensure lineage and inheritance within the family, unfamiliar men are restricted from interacting with married women in El Nahra. This practice also addresses concerns regarding fidelity and inheritance.
Furthermore, marrying first cousins is common in El Nahra as it prevents land division and keeps assets within the family circle. This brings us to the topic of the Brahmin problem—an issue originating in India but also present in the Middle East—discussed in “Guests of the Sheik.” The problem pertains to women from higher casts struggling to find suitable marriage partners and consequently facing challenges in attaining social status. During the time described in “Guests of the Sheik,” this problem was particularly severe due to societal expectations requiring women to marry someone of equal or higher status.Marrying someone of lower status would diminish her and her family’s reputation, unless the person she marries is considerably wealthier. Another option is for a family to adopt an orphan and eventually marry him to one of their daughters. The book portrays the issue faced by the Brahmin community, particularly with Moussa’s nine daughters who are related to the sheik. By chance, this generation has more girls than boys, and traditionally all the girls were supposed to marry their cousins. However, during that era, most boys went to Baghdad in search of education.
In spite of the sheik’s objections, they desired a wife who was not only a sexual partner but also a companion. They sought educated girls, resulting in one of the sheik’s sons eloping with Selma’s sister. This left Fatima, who was intended for him, without a suitor. This situation presents several problems. Firstly, there is the issue of unassigned female sexuality, which poses a danger to society. Without monasteries in Muslim culture, these women need to be provided for. Secondly, there is the concern of who will support them. Initially, their father will cover their expenses, but he will likely pass away before her. It may then become her brother’s responsibility, but he already has his own family to care for. If a woman holds high status, working is often seen as beneath her except for some religious roles. As a possible solution, these women might enter into polygenic marriages, although it may not be their preferred choice. Alternatively, they could seek employment like Moussa’s daughter, for example; Leila works as a seamstress and her sister aims to become a teacher.
