1995
DOI: 10.5040/9780755612178
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Domestic government: kinship, community and polity in North Yemen

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Cited by 69 publications
(10 citation statements)
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“…The existence of separate social spheres for men and women in MENA societies, and the sharp boundary in the Arab and Islamic culture between the private and public spheres, have been suggested as sociocultural attributes that may facilitate same-sex sexual practices without drawing suspicious attention from the public eye [35] . The home in MENA societies is seen as an independent and self-governed entity and is traditionally beyond the realm of the state [56] . Yet, we found little evidence to support or refute any distinguishing specificity of MENA societies in relation to the prevalence of male same-sex practices.…”
Section: Resultsmentioning
confidence: 99%
“…The existence of separate social spheres for men and women in MENA societies, and the sharp boundary in the Arab and Islamic culture between the private and public spheres, have been suggested as sociocultural attributes that may facilitate same-sex sexual practices without drawing suspicious attention from the public eye [35] . The home in MENA societies is seen as an independent and self-governed entity and is traditionally beyond the realm of the state [56] . Yet, we found little evidence to support or refute any distinguishing specificity of MENA societies in relation to the prevalence of male same-sex practices.…”
Section: Resultsmentioning
confidence: 99%
“…(See AOM 22H48 and 22H50 for southern Algeria; and, for Morocco, Montagne 1924, 1927; Gros 1934; and Mezzine 1980.) Nor do we find a similar degree of involvement in family matters in Yemen, although there clearly is a pronounced emphasis on local legislating there (Dresch 1989; Mundy 1995). Village codes from Dagestan similarly do not indicate such extensive prerogatives (Kemper 2004).…”
mentioning
confidence: 59%
“…Gros 1934). In Yemen, although local communities act, according to Martha Mundy, as “semi-autonomous groups” and establish their own laws and ‘rules of place,’ payments made directly to the village community are exceptional and exist alongside payments made to other groups (Mundy 1995: 50–51; see also Dresch 1989). Similarly, in Kemper's (2004) description of village codes in Dagestan, although the village clearly acts as a law-giving entity, it does not receive fines itself, but determines those due to victims of offences.…”
mentioning
confidence: 99%
“…Such studies are not absent from the field, but they have largely been ineffectual in directing a wholesale transformation of Ottoman history. Rather, these works have been directed at and appreciated by an audience outside the Middle East (Abu-Lughod 1990;Mundy 1995).…”
Section: Social History During Warmentioning
confidence: 99%