In his work, “The Arab Of The Desert,” Lt Col Dickson presents an in-depth ethnographic study of the Bedouin Arabs, focusing particularly on their customs and way of life in and around Kuwait in the early 20th century. Among the myriad of traditions and laws he explores, the concept of Dakhala stands out as a central pillar of Arab ethics and social structure. This essay aims to delve into the intricate details and significance of Dakhala, as well as Wejih, another related cultural practice.
Key Takeaways:
- Dakhala is a revered custom of sanctuary in Bedouin culture.
- Invoking Dakhala involves a solemn pledge of protection by the host.
- Women play a significant role in granting Dakhala, especially in their husband’s absence.
- Dakhala practices vary among tribes, reflecting cultural nuances.
- Violating Dakhala incurs severe consequences, emphasizing its sacredness.
- The law of Dakhala represents the Bedouin’s strong commitment to honour and ethics.
The Concept and Significance of Dakhala
The law of Dakhala, as elucidated by Dickson, is an esteemed and sacred custom pervasive throughout Arabia and Iraq, particularly revered among the Bedouin Arabs. The term ‘Dakhala‘, deriving from the root ‘dukhul‘, literally means ‘to enter’, symbolising the act of entering into a person’s protection as a suppliant. This tradition manifests the deep-rooted Arab ethos of hospitality and sanctuary, reflecting a societal framework where honour and protection are paramount.
In its application, Dakhala transcends the simple notion of seeking refuge; it embodies a solemn pledge of safety and support offered by the protector to the suppliant. This pledge is not taken lightly – it binds the protector to defend the suppliant, even at the cost of their own life. Such is the sanctity of this practice that it finds its strongest adherence among the nomadic Badawin, in stark contrast to the more settled tribes and townsmen.
The process of claiming Dakhala is deeply ritualistic. A person claims sanctuary by saying “ana dakhilak” or “ana dakhil ‘a l’Allah wa ‘alaik” (I am your suppliant, I enter upon God’s pardon and yours). By uttering these words, the suppliant places themselves under the mercy and honour of the addressed, who, in turn, is culturally and ethically bound to provide unwavering protection. This interaction is not merely a verbal agreement but a profound moral commitment, highlighting the Bedouin’s deep respect for personal honour and the sanctity of their word.
Practical Application of Dakhala
The practical application of Dakhala in Bedouin society, as described by Dickson, vividly illustrates the depth of its cultural significance. One striking example is that of a man being pursued by enemies who encounters a Badawin girl or her mother, perhaps cutting firewood in the desert or spinning outside her tent. Upon his plea for Dakhala, these women, regardless of their solitude, are not only compelled but also empowered by custom to offer immediate protection. This act of offering sanctuary, even by the most vulnerable members of society, underscores the ingrained nature of this tradition.
In such scenarios, if the danger is imminent, the woman, invoking the call of ‘tasih‘, triggers an immediate and collective response from the community. The entire group, upon hearing this call, rushes to her aid in a practice known as ‘fata’a‘, signifying the communal obligation towards protecting the suppliant. The man is then escorted to a place of safety, a process steeped in the collective ethos of the tribe.
Another aspect of Dakhala’s practice is its binding nature over time and space. For instance, a suppliant may enter the house of a person whom he has wronged, even the brother of a man he has just killed. By declaring Dakhala, he is guaranteed safety for three days, a grace period during which he must declare his intended destination for safe passage. After this period, the host is obliged to ensure the suppliant’s safe arrival to this destination, following which the obligation of protection ceases. This practice illuminates the complex interplay of honour, vengeance, and sanctuary inherent in Bedouin culture, where even the gravest conflicts are momentarily paused in reverence to the law of Dakhala.
Dakhala in Daily Life
The law of Dakhala is so ingrained and respected among the Bedouin that a person carrying the marked “cane” of a tribal sheikh – a symbol of having taken sanctuary with him – can safely travel through the territory of the tribe, even if there are individuals within the tribe who might have a blood feud with him. This aspect of Dakhala demonstrates the profound respect for personal pledges and the authority of tribal leaders within Bedouin society.
These practices reflect a societal structure where individual and collective honour, as well as the sanctity of one’s word, are held in the highest regard. The practice of Dakhala, therefore, stands as a testament to the Bedouin’s robust moral code and their adherence to a system of ethics based on honour and protection.
Dakhala and Tribal Dynamics
The application of Dakhala, as observed by Dickson, significantly influences the dynamics within and between Bedouin tribes. One poignant example is the case of Shaikh Lafi ibn Ma’allath of the Mutair (Braih) tribe. His decision to offer sanctuary to a man pursued by Bin Sa’ud’s blockade-police starkly illustrates the profound respect for Dakhala in Bedouin culture. Despite the potential for severe repercussions, Shaikh Lafi stood firm in his commitment to Dakhala, ultimately leading to his forced exile to Iraq. This incident not only exemplifies the deeply ingrained honour code within these societies but also underscores the conflicts that can arise when traditional customs collide with the modern state’s law enforcement mechanisms.
The concept of Wejih and Tisyar, akin to Dakhala, further demonstrates the intricate social constructs of the Bedouin Arabs. Wejih, literally translating to “face”, implies being under someone’s protection or safe conduct. This concept, along with tisyar (protection), forms an integral part of the societal ethos, where violating these customs results in severe penalties. For instance, the fine known as ‘hashm‘ or “honour money” is imposed in Iraq for defying these traditions. Furthermore, any person surrendering another who has claimed Dakhala to the police is liable to be pursued by the suppliant’s relations, leading to potential bloodshed unless a settlement is reached.
Variations and Rules Among Tribes
Dickson’s detailed study reveals that the practice of Dakhala is not monolithic across all Bedouin tribes; rather, it varies, reflecting the unique cultural nuances of each tribe. Tribes such as the Mutair, Qahtan, and ‘Utaiba grant Dakhala to any member of their own tribe for a set period of twelve months. During this time, the protected individual, or dakhil, enjoys complete safety within the tribe’s territory, provided he does not venture beyond its confines. This extended period of sanctuary underscores the deep sense of communal responsibility and protection inherent within these tribes.
Conversely, tribes like the Shammar, Dhafir, Harb, and ‘Awazim follow a different practice, offering Dakhala only for three days and three nights. After this period, they are obliged to assist the dakil in escaping to a safe location of his choosing. This variation signifies a more pragmatic approach to sanctuary, balancing the need for protection with the practicalities of tribal life.
The role of women in granting Dakhala is particularly noteworthy. According to the customs observed by Dickson, a woman can offer Dakhala only in the absence of her husband. This condition reveals the gender dynamics within Bedouin society, where women, despite certain limitations, can exercise significant authority and uphold the sanctity of Dakhala.
The consequences of violating Dakhala within one’s tribe are severe and strictly enforced. For example, if a member of the Mutair tribe harms another’s dakil, the protector has the right to raid the aggressor’s tents up to seven times, with the liberty to kill men and camels from the aggressor’s family. This form of retribution, while severe, is seen not as an act of cupidity but as a pursuit of justice, adhering to the tribe’s ethical code.
Consequences of Violating Dakhala
The consequences of violating the law of Dakhala, as detailed by Dickson, are severe and reflect the profound importance placed on this custom in Bedouin society. The infringement of Dakhala rights is not merely viewed as a personal affront but as a grave violation of communal and ethical codes. This breach elicits a strong response, aimed at upholding the sanctity of the custom and maintaining social order.
In the event of a Dakhala violation, the protector of the dakhil (the person granted sanctuary) is entitled to pursue retribution against the violator. This retribution is not restricted to a simple act of vengeance; it is governed by strict tribal norms and is executed with a sense of legal and moral righteousness. The protector can raid the aggressor’s tents, and in extreme cases, is even justified in killing members of the aggressor’s family or their camels. However, it’s noteworthy that the protector is expected to kill rather than steal the camels, underscoring the motive of justice rather than greed.
This system of retribution serves multiple purposes in Bedouin society. Firstly, it acts as a strong deterrent against any potential violation of Dakhala. Secondly, it provides a mechanism for justice that is deeply ingrained in the tribal ethos. Lastly, it reinforces the social hierarchy and the authority of the protector, cementing their role as a guardian of tribal honour and customs.
The severity of these consequences reflects the intrinsic value of Dakhala in Bedouin culture. It is not merely a tradition but an essential component of their social and moral fabric, governed by an unwritten yet powerful code of honour and justice. The strict enforcement of these consequences ensures the continued reverence and adherence to the law of Dakhala, preserving its sanctity and significance in Bedouin society.
FAQ:
Q: What is Dakhala in Bedouin culture?
A: Dakhala is a sacred law of seeking and providing sanctuary within Bedouin society.
Q: How does one claim Dakhala?
A: A person claims Dakhala by a verbal plea, invoking a moral commitment from the host.
Q: Can women grant Dakhala?
A: Yes, women can grant Dakhala, especially in their husband’s absence.
Q: Do Dakhala practices differ among tribes?
A: Yes, Dakhala practices vary, reflecting each tribe’s unique cultural identity.
Q: What happens if someone violates Dakhala?
A: Violating Dakhala leads to severe retributive justice, upholding its sacred importance.
Q: What does Dakhala signify in Bedouin culture?
A: Dakhala signifies a deep respect for honour, protection, and communal responsibility.