Ethnographics Gallery University of Kent

Turkish Village

Copyright 1965, 1994 Paul Stirling. All rights reserved.

Paul Stirling
CHAPTER TWELVE

THE VILLAGE AND THE WORLD

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Page 274


bedelighted and not bother itself with the reasons the court gives for its decision. Thirdly, the main provisions of the Code, equal division between children, with one-quarter for a widow are not strikingly different from traditional practices. Fourthly, the villagers regard landholding to a considerable extent as a matter of power and luck, and not as a matter to be settled exclusively by the precise application of rules. A powerful and incomprehensible arbitrator provides an enforceable and final decision; they would not expect this decision to correspond to their own notion of justice. Fifthly, law has prestige, and a decision of the courts even if odd is nevertheless kanun, law.

Threats to resort to law are extremely common. In argument villagers normally speak of the law as the source of all land rights, and of the courts as the source of justice. The imperfections in the Code, and in the judicial process, have not apparently undermined the respect for Law. Occasionally, when the stake is high or when the parties are more interested in victory over enemies than in economic advantage, villagers do go to law, and cases of this kind are sufficient to clog the national machine and keep it permanently in arrears. But in most cases the threats are idle, and only a tiny percentage of land disputes actually reach the courts.

Because of the total lack of village interest in official registration of marriage - less than half of all marriages were registered (Timur (1957) p.35) - many respectably born village children are legally illegitimate. Special laws have, from time to time rendered the legitimisation of such children extremely simple but many village wives remain without legal claims on their husbands or on their husbands' estates. In practice, so far, because the villages have recourse to law so seldom, the illegitimacy of many wives and widows has no consequences that I could discover.


School

Traditional village education was religious and local. The hoca or imam of the village was expected, among his duties, to teach the young; indeed hoca means teacher. He taught them Islam, especially the correct performance of prayers and rituals. He taught them to recite suras from the Koran in uncomprehended

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