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VISI N

I ntangihle Heritage Department

Abu Dhabi Tourism and Culture Authority

Intangible Cultural Heritage (ICH) Inventory

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VISI N ~~l ~L.,.W. J ~ ~ ~Jr-J

Identification of element

Domain Social Customs and Traditions

Name of element I !\ten· s :VIajl is

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Name

Characteristics of

the clement

i Majlis has several names in UAE. for instance. it b called --sarza ... !

i "Marmas'· and Mail is while Bedouins call it --Be it AI Sha ·ar··. as the~ :

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1 used in the past to live in homes made of "goat hair... In such houses. I , some places were designed as Majlis.

i I I

l A relati\·ely spac ious room designed to welcome men at certain times b~ ) the owner of the Majl is. \\ here coffee is sened and ne\\S and chats are j exchanged. I

[--~ Practitio10Cferl DiYerse social categories in diftercnt areas. such as Bcdouins. Sheikhs .. ~

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sub-associations in rhe UAE. Abu Dhabi Authority for Culture and Heritage. Emirates Heritage Club. ~linistr: of Fducat1011. and ['vtnliStr;.

i 1 of Youth and Commlinity De,·elopment. . _ --·-

r <ieographic range

i\lajlis spaces are found e\erywhere in the l)AE. They \ar;. from small family :Vh~jlis. large Majlis spaces t(x commun ities. and they arc olso tl.)und in urban areas. especially in CL1astal areas '' ith high populati<.m density. \ ·lajlis spaces arc tl.)und in oases. desert areas and semi desert areas \\here Bedouins lhe. During the rainy season. people tend to mo\e to oases. and set up the ir ten ts as \lajlis spaces bet\\een the trees. There is a special type of Majiis spaces made tl.)r the tribes li\ ing in the UAE mountai1~ous areas. '' hich are usu:~lly made outside houses

j between the trees. The nature and type of the M;~jlis is greatly affected ! l)\ the environment. j h; the lwl~ m(•nth of Ramadan. special e\ en ing \l~jlis arc set up in ~n<~_l_l_J

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Brief description

: streets in almost all ne ighborhoods in the city.

I \lajlis is the place designed for sitting and reception of guests. lt is a , cultura l and soc ia l space that is found a ll 0\er the lJAE. It is usually a I big ha ll or a hair-made tent \\here Bedouins get together in a circ le in the I open a ir. Fire is kind led in tb ~ middle of the Majli s to illuminate the ; place and to prepare cotTee and also to giw warmth in wi nter. Fire also . J guides tra\elers. passersby cllld those who are lost in the desert. : \ltajlis spaces are frequented uy all types of people. of a ll ages. social

standards and categories. espedally the elderly. There are ~c' era I types of Majlis spaces. Geographically. there are :\·l~jlis spaces for inhabitants o f coastai areas. inhabitants of the desert anrl inhabitants of nwuntainous areas. Majlis spaces vary in terms of social status of their owners. There an: l'vlajlis spaces of the Sheikhs and d ignitaries and other public :Vh~jlis

spaces of ordinar~ people. There arc abo M<~jlis spaces for some 1 categories of people. such as the Ma jlis of merchants. tishcrmcn and J j udges. Some other Majlis spaces ha\~ emerged recently. such as poctr~ 1 Majlis. religious l\lajl is. Ramadan !\lajlis and condolence l\·lajli ·. There l ar.: also Majlis spaces for ladie:.; . I

I -f--7:o<:------>.... ---- '------------------

Detailed description: Definition of f\tajlis or .. \h<ilis": f\·lqjlis or ··rvtailis .. (as ··r is usually conn~rted to .. i .. in tht: UAE local diakct) is the place \\here men generally sit in. M~jlis is a name of a place dcrin:d from the Ycrb ··jalas .. or .. siC. :'v1~jlis is an indicatiYe \\'lm.~ that r~fers to ail types of l\·1ajlis \\h~th12r it is for B~douins. Sheikhs. merchants or the general public regardless of their trades and th~

objecti,·es Qf their m~etings. Such f\h~jlis spaces in the LAE used to he attended in the past hy experienced men kno\\·n as --orar· or mentor~ to whom people come to bcndit ll\1111 their knowledge and consult them in all the walks of ii fc. Some of t h~m wcr\;' old experienced people and others \\~re young people who did nut exceed 30 of age hut known for their wi5dom and insight. Thes~ Mqjlis spaces \\·en? att~nded by pocts and history and genealogy narrators. For this reason. Majl:s \\'a~ considercd one of the main ckm~nts of thinking. lit~rature. culture and th~ transmissil)n cf heritage and poetry from ancestors to successors.

·o\\·adays \\e haYe se\·eral political. social and eultl:ra! inst.ll!tions under thL' namc or ··\-h~jlis .. (council). Ft)r instance. in the LrAE. th~re is the Federal :--Jat ional Council: in Ku\\ait. they have the .. People·s Council'": in Egypt. they hm~ ··reople·s Assembly.'· and in other countries it is called the parliament or the Shura Council. rhe term ··council of rvlcn or Lett~:?rs .. was gin:n to the liten!ry cultuml salon in the French cuitur~.?. or the

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council ofjurists in the Islamic culture. In this way. the term ··Maj lis·· is an international word that is used in se\eral countries of the \York! to refer to several political and cultural f()ru ms.

Barza: Barza or Mabraza is men·s and guests · sitting hall at house. It is said someone ··baraz·· ''hich means ··he came to the Majlis and sat down··. However. the term ··Barza·· i ~

specially given to the [v1ajlis of the emirate"s sheikh \vho sits in a ··bare[ or ··prominent"· place to revie\v people·s complaints and needs. Perhaps the \\·ore! is also derived Ji·om ··baraz·· in the t:AE dialect which means ··completed one·s works··. A ruler used to meet people in the 8arza after completing his works. The term Barza continued to b~

commonly used to indicate the Sheikh· s l\,1aj lis until other types of traditional ruler" s :\1ajl is spaces haw developed and modern Sheikhs" courts and meeting places came out. In Ah\aseet Lexicon. a lady is said to haw .. barazaC if she takes oiT her wil and begins to mingle ,,·ith people. But this meaning is not used in the UAE local dialect to refer to this action even in ladies· Majlis.

Marmas: It is a smaller l\1aj lis that is ditTerent from Barza and public Majlis spaces. It is mostl Y frequented by young people who meet up to make friends and chat \\i th one another in their matters of interest. It is called Mannas as it is deriwd from the verb .. ramas·· \Yh ich means .. to talk .. in the UAE local dialect. Marames (plural ofMarmas) \\ere the places set up t(n· amusing chats (swalet) or (ramsa ) as called in the UAE local dialect. People usually meet in the Marmas in the evening after finishing their \\Orks. b uy t\\ Q or three persons sit together and discuss issues of mutual interest. such as diving t()r pearL tishing issues. marriage. etc. People who freq uent a certain Marmas used to raise ftmd~ for the owner of the Marmas so that he would be able to undertake the duties of hospitality in his Marmas. Every person used to donate \vith any money he can giYe.

ivfajlis spaces still contribute to reviving the sociCll life. They were similar to unofficial parliaments which do not have immunity. Therefore. con\'ersations made in such places \\ere mostly fi·iendly. free and sincere without any affectation. They \\ere not restricted to certain people but they \\ere general fo r all people of the society and all its classes. These iVIajlis spaces are t<.mnd in different neighborhoods. The l\lajlis of a certain ncighborhood \\as not dedicated to the inhabitants of that neighborhood 'Jnly. but it was open t(H

anyone to take part.

General description ofthe :Vh~jlis: Fmirati Majlis spaces haw been the center of people·s interest in this region long ti m~

ago. They were keen on decorating the l\·laj!is \vith embelli~hments. t-.h~jlis spaces in the past \Wre limited in space. compared to the l\·1aj lis at present. The greater the social and financial status of the person. the mor~ spac ious his Majlis is. Men·~ Majlis is designed as part of the house. It is made in the thmt part or at a corner of the h~)use to be a\\ ay from the house bedrooms. As tor the Barza of the sheikhs. it is

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usually separated from the house and the distance het\veen the t\\O is long. Ho\\en:r. ladies· Majlis spaces \\ere designed to be in the middle of the house and clos~ to the bedrooms and kitchen. The importance and social value of the Majlis aft~cted the archi tectural design of the modern Emirati house as the Maj lis is usually built with an entrance separate from other parts of the house in order to gin~ the required priYacy for the famil y members. especially ladies in the house.

(Photo caption: Sample of modern Maj lis based on traditional style)

\1aj I is is designed as a rectangular room with an outside door that O\ erlooks the courtyard. The locul environment. aYailablc materials and the modest economic condition or Emirati people in the past were reflected on t~1e Majlis spaces and their fu rniture. Furniture used in the Majlis in the past was simple: only a mat made of fronds. some embroidered cushions. water jar. box for coffee pots and cups and a ground fan . As t(x the furniture used in Sheikhs· Majlis spaces. it is more sumptuous. including sofas \\h ich were tirst kno\\n in the f\1ajl is of sheikhs and merchants. and then \\·ere adopted in other hou~es of people fo iiO\\·ing the UAE economic boom. However. many people sti ll prefer sitting on the floor or they design an Arabic corner as a traditional M<~ilis so that they may feel more comfortable. Majlis nowadays is giYen the most spacious room in the f::mirati house. The richer till' famil~ the most spacious \vill be their ~v1aj lis. The Majlis hall has cYcn become a means of pride and social rivalry in the (mirati soc iety. l\, l<~i I i:; spaces in the past were designed with their do,)rs open to the street so that the guest \\·ould not need to knock the door. Doors were always open for all people and guests \\ere ah\ays \\Clcome. But with the development of the economic lcYel in the UAE and the increase in the number of expatriates. the Majiis is no longl!r t)pened to the street as in the past. In generaL n'!en·s ~v1aj!is has t\,·o entrances. one separate overlooking the courtyard. and another on~rlooking Lhe prinlte hc.11l of the house so that people at the house can serw the necessities to their guests easily.

Types of Majli s spaces in the l) AE: i\lajlis spaces in the UAE are diwrse due to the din~rsity of l:nvironments. the status of their owners and the role they play. In terms of enYironment. :VIajlis space:> \\ere di\·ided into the f\,1:_~jlis of coastal people. d~sert reople and people of ··alheir ... In terms of social status of O\\ners. they were diYided into l\,fajlis of the Sheikhs and dignitaries. and i\lajlis of ordinary people. In terms of the rc,le they play. seYcral types of [\1lajlis h:.tw appeared. including l\,fajlis o f condolences. Ramadan r.tajlis. religious rvtajl is and poetry \laj lis. There \\ere also \-l::ljlis for ladies denHed for all these social occasions. In terms of professions of om1ers. \lajlis space=> inciuded those of fishermen. merc hants and judges. The 1()110\\·ing is an accurate d~scription of each o f the abO\ ementioned 1\faj lis ~paces.

Typ~s of i\ h~j I is spaces in terms of enYironm~nt:

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VISI N

1\Iajlis spaces can be diYided in terms of their enYironment \\hcre theY exist and the nature of people and their litcstyle to the tollowing three types: Coastal people Majlis: It is usually made in a house built of plaster. It is set up us ing clay. arbor or in the form of a pL'rgola under \\hich men can sit. Boats \\ere also considered as .. Majlis .. as pearl diYcrs or fishermen would finish their job and then med together to talk together onboard their bt)Ut. In this type of f'v1aj lis. people used to discuss the types of boats. the toil s of H)yages. and merchandise that can be brought on board the boat coming to the port. Ships carrying foodstuff from Iran or Iraq used to come to them before anyone else. So. inhabitants of coastal areas \\ere the tirst people to enjoy such foodstuff imported from other countries. During these ~vtajl is spaces. people used to discuss different genres of literature. recite poetry and narrate Yoyage anecdotes Rnd si ng the songs of .. alnahameen··.

Majlis spaces of descrt" s inhabitants: They arc the l\lajli s spaces held by Bedoui ns in the desert. They can be diYided into t\\o types: a. Majlis spaces set up in the open air: which are usually called by the Bedouins .. alhazccra·· \\here the l3edouins sit in a circle in the open air. Fire is lit in the middle of the Majli s for illumination and to prepare collce and ewn to gi Ye \Yannth in \\·inter. Fire als(,) guides tn.lYelers. passersb) and those who are i~)st in the desert. b. 13cit AI Sha·ar: The Majl is is set up with a tent made of hair. Fire is lit in the middle and people chat together and drink Arabic com~e.

(Photo caption: Photograph ofBeit AI Sha·ar)

This type of!'vlaj iis is set up along the traYe! road of tribes or at the crossroads. It is a \ita I place for trawlers. men:hants and caranms to meet. Trawlers used to Yi~it such ~h~jlis spaces e\·en if they do not haw any prior rt'lationship wi th their owners. A guest used tu alight from his camel. put his s\\ord outside the Majlis and :..mners of the house then count the num ber o f S\H>rds to n·cogni4e the number of guests inside and prepare enough IIJod t(x them. The door of the desert rv1ajlis was open from the front side m all times t<.> recei,·e guests any time. A space is allocated in front of the ivh~jlis to bsten horses or camels used fo r tran·I in the desert.

(Photo caption: Sample of a Bedouin Majlis)

In general. people in these Majlis spaces used to talk about .. halal"· cattle and pastures. and moYements of host ile tribes . In case o f \Yater shortage. they used to discuss the hest places \\here they can go to get \\ater and grass. They also used to discuss the conditi(m of pastures t(Hmd by shepherds. Any person regardless of his status \\ ould be allo\\ ed to take part in such \ ,laj lis where poetry is rec ited and ··sbalaC chants arc chanted.

\ 1lajlis of people of··aJheir .. :

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··AJheir .. means the mountainous desert in valleys. plains and mountains. People in these areas also haYe their priYate Maj lis spaces which were greatly affected by the nature of their em ironment. Thei r meetings used to be held under the trees in the form --hazeera·· at the foot of the mountain in the Yalley or the .. seih ... They meet up and chat together O\\~r the places \\·here honey is found. places where deer gather and goats can graze. places \;>,here hyenas and wo!Yes are found. in addition to Yalleys and water springs. It is noted that the em·ironment was greatly reflected on the types of ivtajlis mention~d abo\'C in terms of materials used in their construction. the type of chats. as coastal J}eople used to discuss matters related to ships and imported merchandise. People of the desert used to discuss ··halar· cattle. pasturing matters and tribes. while people of .. al heir·· or mountains used to discuss matters related to mountains. honey. hyenas. etc. l lom?vcr. the common clement between all these rvtajlis spaces is their hospitality of all guest~. and their interest in literature. All Majlis spaces haYe one or two poets. in addition to other people \Yho memorize poetry.

T)pcs ofMajlis in terms of owners: The nature of professions practiced by inhabitants \\·a-; refl,~cted on the nature of thci r Majlis and the type of chats and roles played in such Majlis spaces. There were Majlis spaces for the sheikhs. others for merchants of peari (altmYasheen). other 1'v1ajlis spaces for fishermen and hunters. Other Barza spaces were made for those \\Orking in folk arts and other spaces for poetry. These Yarious types of Majlis spaces arc detailed herein below:

l\/lajlis of the sheikhs (8arza ofthe sheikhs): It has been common for sheikhs of the U A E. their cousins or other chieftains to set up a public rvtajlis whcte people can meet and exchange news and srorics. This l\l~jlis is called .. Barza··. They say .. the sheikh is batcz·· which means that he is sitting in his Bar7:a. The sheikh ·s Barza can he in his palace or outside the palace. It is usually furnished with long \\Ooden tables \\here the ruler sits to discuss matters of his :-.uhjects and tries to soln: their problems orally. These l\1ajlis spaces haYe played an important role in each emirate"s pQiitical. social. and economiL life and formulating its important decisions.

The ruler's Majlis includes members of the royal family. in addition to other dignitaries of the tribe. clerics (muta\Yaa). judges. \Yell-kno\\11 merchants. scholars and other pcople of high social status. Any person in the emirate has the right to attend the Sheikh ·s Bart.a and state hi s \ iewpoint. Based on the aboYc. we can notice that the :-vtaj lis of the sheikhs included and still includes all class o f the society \\·ithout exception and se\ era I of its frequenters arc their O\\n needs. especially insoi \'Cnt people and those \\ ho have debts. The sheikh used to \\Car traditional clothes. including the ghutra and agal. placing his dagger in the midd le of a belt circling his \Yaist and holding th;: .. katara·· (a golden S\\ord carried only by the sheikh of the emirate) in his hand . . '\ s t~.)r thosc who frequent the sheikh ·s Barza. their clothes vary according to thci,· financial status. HmYen:r. all people \\·ho go to these spaces try to wear thei r best clo~hes. Dignitaries used to \\car the

tradition~' addition to the ""bcsht""·: 'hi le other people did not''""'" it.

VISI N

When the guest arriYes to the sheikh"s Barza. he is received by the sheikh's --matarzi .. \\ho is the sheikh 's guards. In the past. sheikhs used tQ enter their Majlis before the arrival of guests. But nO\\adays the sheikh arrives at the Majlis after the arrival of his guests. According to the intet"Yiews made on this issue. \\·e have found that guests in the past used to enter the sheikh· s Barza and go to greet the ruler ,,·ho stands up. along '' ith his guards. to reply the greeting. The guest takes the initiative to shake hands ,,·ith the sheikh and touches his nose with his own. ,,·bile repeating some greeting expression~. ~uch as --peace he upon you sheikh. how are you .. . Then. the guest would go to greet other guests '' ho stand up for greeting. He would be stat1 \Vith the eldest and most important guest and all people sit dmm after the ruler has sat dmm. Following this greeting session. the guest is called upon to sit do\\n. and if he is present at the Majlis for the first time. they take him to sit at the front to tell about his --oiom·· or --news ... especially if he is a stranger or has j ust returned from travel. The Maj lis of the ruler is usually frequented by people \vho come to request some needs or greet the congregation. \Vith the entrance of each guest the ruler stands up to grce"t him. If any other sheikh comes to the Barza. all people stand up to greet him.

After exchanging greetings. the ceremonies of hospitality start including the serving (lf Arabic cotTce. The sheikh orders cotfee to be served. and then some people convey the sheikh· s request to those outside the Majli .;; so that it \\Ould be served by the servants or people of the house. The coffee server (almeg"hawi) pours coffee for guests. The cotTce server. who is an expert in this job. v;ould serYe 15 cups along his forearm and then passes by all guests to sern~ <l cup of coffee for each. The serYer should bO\\ \Vhik pouring coffee. and this is considered one of the tradi tions of coffee serving. When people see the sheikh otT they shake hands with him and tell him ""ti aman allah tm\Cel alomer"· or --May Allah protect you Sheikh ... The arrangement and order of seats in the sheikh' s Majlis haw great significance in identifying the social and political status of the guest. The closer the guest to the sheikh"s seat. the higher the guesf s social status is. So. these closer seats are usually occupied hy members of the royal family or other dignitar!es. such as merchants or high-ranking ofticials. There is strict etiquette that shou!d he observed by guests \Yhile at the sheikh· s \lajlis. For instance. it \\ould be inappropriate for the guest to sit with legs crossed or putting up his legs to the front. as these sitting postures ,,·ould suggest a touch of disrespect fQr the O\\ner of the i\h~jlis. They are not good postures ewn in other 1\1:.~jlis

spaces as sitting postures arc part of the etiquette that should he obsen ed by all people. Part of the rvlajlis etiquette is that the sheikh should be serious and calm in his talk in order to protect his prestige. The sheikh should display his compassion and tenderness \Yithout displaying any kind of excessiYe affect ion. He should not let dO\ m anyone '' ho comes to seck help. Guests of the sheikh should not speak in his presence unless he asks them to do so. If any of the guests speaks. he should be as concise as possible. Attending guests should newr object to the sheikh· s decis ions because it is deemed to he an insult to the ruler. A person \\ ho speaks to the sheikh should at all times m oid using any \YOrds that may suggest equality or remoYing the barriers h·2t\Yeen the guest and the ruler. such as --bet\\·cen me and you.··

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Every sheikh who has authority and high rank in the society. such as the ruler or the chieftain. has his own Majlis. It \vould never happen that two high-ranking sheikhs attend the same Majlis to sole people·s problems. The type of talks at the sheikh ·s Barza is totally di tterent from the type of di scussions no\\·adays. In the past. people used to speak about the conditions of the state. it su~jects. poetry. narration of old stories. j urisprudence and rel igious matters. ctc in an ambience of compliments and ceremonies. In the sheikh"s rvtajlis. people used to discuss matters related tQ the social. political and economic conditions of tribes. The i'vlajlis spaces also used to \Yitness settlements of disputes and rendering j udgme•lts in di tTerent matters. It has been habitual to find people flock to the sheikh ·s Majlis to seek a solution of their issues related to pasturing and agriculture. in addition to other rel igious and life-related matters. such as marriage and divorce. HO\vever. other simpler issues \\-ere resolved in smaller Majlis spaces, such as the Majlis of merchants. and dignitaries or other public fVIajlis spaces. In addition to resolving personal disputes. Sheikhs· Majlis spaces in the past were important gi\·cn the important resolut ions that \Vere taken during them. Such decisions include the ways to soh e the problems o f disasters that affect the emirate and hO\\ to m oid their risks. such as diseases. drought. etc. Nowadays. most of the problems for which people go to the Majlis spac~s of the sheikh$ are related to debt repayments. providing help for the needy. and pardoning prisoners. These matters arc brought to the sheikh· s attention in his Majlis either directly or through letters that are handed to the sheikh or any person that can receive the same. Ladies in the pa~t were able to resort to the sheikh"s Mujlis to meet him and present their problems and complaints. But they could not submit their complaints in the presence of other guests. but they used to c(mvey them through one of their male relatives. Some ladies \H)ltld also stand at the exit \Yay of the sheikh to find a suitable opportunity to speak to him away from his guests or she would submit her complaint to one of the sheikh· s first degree rclatin?~. The sheikh prm ides tor the costs of his Maj lis. including hospitality and extending support t(x the needy who frequent his M<~,jlis. FoiiO\\ing the economic bO<)m in the UAE as a result of oil discoYery. rules of gowrnance and management han.' changed. Sheikhs began to adopt modern goYernance methods. as they t)pened courts \\here pe'-lple can Yisit to ~ubmit their grievances or needs. :\!so cabinets of ministers and secretary sections ha Ye b·;:en formed. balance sheets made. salaries and social support proYided and comts opened to settle disputes. All these dewlopments have certainly changed the style of the sheikh· s :'vtaj lis. In the past. the sheikh· s Barza was open for all people at all times. but 110\\" the sheikh has certain days h1

reYiC\\ people· s needs and problems. As a result of baYing large number of frequenters to such ~vtajlis spaces and the great duties on the ~~heikh"s shoulder. a person \Yho has a certain request \nmld submit it bttfore vi~;iting the ~vl<~,jlis to one of his relatiYes. sen ants or employees. The term ··Baraz·· i~ no longer used to r-?fer to the sheikh"s f'vl<~,jli;; especially after the great development achiewd in construction and the stately palaces bu ilt for the ruler:::; .

Suc:1 palaces h~\t~jlis that is el:gantl) equipped and tiornishcd. Such ~ ~~jlis

VISI N

spac~s are opened on certain occasions such as the holy month of Ramadan. and Eid ksti\ ities foll mving the Eid prayers to receive congratulators. Sheikhs· :'VIajlis spaces arc also opened during any urgent occasions. such as marriage. death of a royal family member. etc . Some famous Majlis spaces for rulers m Abu Dhabi include: rv1ajl is of late Sheikh Shakhboot Bin Sultan. Majlis of late Sheikh Zaycd Bin Sultan. \Vhere Bedouins and urbanites used to frequent in the past. In Dubai there is the ~v1ajlis of Sheikh Rahid bin Saeed. In Shm:jah. there is the l'v1ajlis vf sheikh Saqr Bin Sultan. The follm,·ing detailed explanation is made for each of the abowmentioned M&jlis spaces:

Majlis of Sheikh Zayed Bin Sultan: The ;-dajlis of Sheikh Zayed Bin Sultan had been great!~ significant among other rvtajlis spaces of the sheikhs in the UAE. even before taking office as ruler of Abu Dhabi. Late Sheikh Zayed became the ruler of AI Ain in 1946 and he ,,-as so close to the public. I k used to live in AI Mm\aiji palace and his rvlajli s at that ti me was outside the palace under one of the trees. and it has been always frequented by guests and visitors. A person \\ho desires to meet him can do so without the need to book an nppointmt:nt. Through that Majl is. Sheikh Zayed was able to settle several disputes among tribes and one of his famous sayings is ··war devours all well-being. that of the loser and the winner. Reconciliation. however. comes for the bendit of all pat1ies:· Sheikh Zayed was knmm for his fairness in settling disputes. Quarrelling parties used to resort to Sheikh Zayed to settle their dispute. and his j udgment was always accepted by all pm1ies. The tvlnjlis of Sheikh Layed used to begin in early morning every day and he used to r~ceivc parties of disputes. in addition to other visito!·s from KSA and Oman. Sheikh Zayed neYer complained of the intlux of complaints or requests of gifts or the submission of personal matters. etc. Sheikh Zayed also used to sit outdoors and distribute gifts or aids. kn(nm as ""sharhaC. to citizens. Mr. Khamis Bin Rashid Bin Zaal AI Rumai~hi narrates a story ~hat occurred to him while he \\<Is in Sheikh Zayc(fs Ylajlis iil late 1950s. lie says ··I \Vent to th~ I\t~jlis of Sh~ikh Z:ayed I 1958 \Vhen he \\as the representatiw of Sheikh Shakhboot bin Sultan. ruler t.)f

Abu Dhabi. in AI Ain City. I asked him for an arable land in AI :\in. He gaw us an appointment to go to inspect the land. Ht' drow us to AI Ain in his own car and \\hen we reached the place. we t(mnd the land not tit t(>r planting and CO\ ered in sand. He got out of the car and asked me \vhether this land is the one I asked for. I told him yes. He then asked me about the sand and \\hat I can do "ith it. I told him that our country has attracted seYcral oil companies and some other COI11(Janies would come to this area looking for sand. Sheikh Zayed gaw me the land \\·hich I lcwled. reclaimed and planted after installing a \\:Her pump. \\hich \\ as at that t ime the tir~.;t one in the city of AI Ain:·

When Sheikh Zayed took oftice as the ruler of i'\bu Dhabi. hi-; \fajlis remained open in hi s palace in the center of Abu Dhabi city. He used to 111eet Yisitors from other emirates. in addition to politicians. businessmen. intellectuals and journalists. The Sheikh used to sit modestly in the middle of the courtyard to hear his '.:it izens and discuss \Yith them all their affai rs. \\"agih Abu. Dhek:-i narrates in his book ""A Closer Look :\t Zayed·· that he

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att~nded Sheikh Zayed's Majlis spaces and said .. I attended the l\,l~jlis of Sheikh Zay~d sewral times. It is a !'vlajlis opened fo r all citizens. I can recall no\\" three incidents that occurred during that :\1~jlis: in one incident. a Bedouin man entered the ~vlajlis holding a stick. Sheikh Zayed stood up and greeted him. Then. the man asked sheikh Zayecl to gi\ e him a plot of land and the money needed to build a house for his fami ly. Sheikh Zay~d accepted his request and the man \\-ent out of the M~jli s in minutes. As tor the second incident. I sm,- Sheikh Zayed talking to the urban planning expert. Doctor Abut Rahman Makhloo[ with the map of Abu Dhabi is display~d in front of him. I le told the expert that his people has greatly sutlered and now ,,-e ha\'e economic boom and this shou ld be retlccted quickly on people. The third incident was the dispute between t\\"O chieftains and I saw Sheikh Zayed sett ling their dispute to the satisfaction of both parties:·

(Photo caption of the Majlis of late Sheikh Zayed Bin Sultan)

These inc idents and many other inc idents indicate that late Sheikh Zayed had great political wisdom during his reign of AI Ain City. Abu Dhabi and the U.:\E. They shO\\ that he was at all times in close contact with people at his Majl is. Sheikh Zaycd had several palaces all over Abu Dhabi. and in all those palaces he used to sit in the Majlis to receive his guests from different nationalities and classes. His presence at the M~jlis \\as regarded as an important element in strengthening the re lationship between him and the citizens of the liJ\E. especially when he first emerged in the political arena when he \\as the ruler of AI A in. At that time. modern media ::md departments \\-ere not availahk and for this reason Sheikh Zayed·s rvlajlis mts one of the most important means or communication with his people.

l'vtajlis of Sheikh Rash id Bin Saeed: In the emirate ofDubai. the M<~ilis of Sheikh Rashid Bin Saeed \\as \\cll-kno\\n followed by the :\l:c~jlis of Sheikh Rashid Bin Saeed. During the life of <ihcikh Saeed. people used to get together in his Barza every morning as the Sheikh used to come out in the earl) morning until midday ... Fawala .. was always there in his Barza given the great number or people frequenting hi s Majli ::1 . Then. he comes out to peopk after AI Asr prayers until sunset. then comes again in the e\·cning. People used to spend two to three hours cwry morning in Sheikh Sace<.rs Barza chatting together on~i· their social and public <ind private affairs. then ewry person goes to his \\-ork. and no one remains behind at the Sheikh"s M~jlis. The Sheikh goes to his public ~·1ajlis tu receiw complaints of citizens and manage the cQuntry·s affairs.

Sheikh Rashid Bin Saecd t()IIO\\·ed the same policy vf his father. His t\tajlis was almtys open to all people ,,-ithout any prior appointment. Doors of the Majlis \\'Crt? kept open cwr: morning to rcceiw his citizens \Yhether in his paia..:c in Zaabccl or his daily t\h~jlis at the Customs House in Dubai . People frequenting the ivtajlis used to take otltheir shoes bdtm? entering and they used to sit in one of the Majlis· corn~:rs waiting for their turn to talk. Sclim Zabbal. a journalist. says in his book .. CAE bet\n~en 1960 and 197-1-: I \\as \\itness .. that he attended this i\lajlis in earlv 1960s and he \\as not able to differential\? .. ' ~ -

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bet\\"t~en Sheikh Rashid and other guests because they all sat on the same carpet and the) \\ere discussing and chatting together. Sheikh Rash id used to hear people· s Yie\\S on a certain project in connection \Yith the deYelopment of Dubai and then he makes his mind. Sheikh Rashid was keen on holding his rvlajlis Sc\'eral times during the day: in the morning. afternoon and cwning. He used to recein~ people in his morning Majlis until I pm and then he prays the midday prayers in the court. and then he goes on a tour to meet people. and then he meets them after sunset until tlw eYening prayers. In the eYening. he comes out again in his palace until midnight.

(PhQto caption: Photograph ofthe M~jlis of Shcikh Rashid Bin Saeed)

Barza of Sheikh Saqr Bin Sultan: In Shm:jah. the rv1ajlis of Sheikh Sultan Bin Saqr and then the ~lajlis of Sheikh Saqr Bin Sultan \Vcrc \Ydl-known. This was followed by Sheikh ['v1ohamecl Bin Saqr. tather or Sheikh 'ultan. the current ruler of Sharjah. Those Sheikhs were kno\Yll tor their open Barza as they used to meet people early morning until 11 am and in the afternoon and in the eYcning. The Barza of Sheikh Saqr was located in front of hi s palace close to Shar:iah Fort. It \\as made of long seats placed in front of the ton where the Sheikh and other guests sit. The sheikh used to come out to people after the AI i\sr pwyers and in Ramadan. he used to come out after the tar::l\n~eh prayer::;. He has ne\-cr been absent fi·om his Barza unless he is sick. out of the emirate or in his own retreat known as .. altn:)khtasar ... If the Sheikh is absent from the Rarza. ()ne of his fa,nily members would sit in for him.

(Photo caption: Photograph of Sheikh Saqr Bin Sultan ·s Barza)

The sheikh used to receive ccmplaints ti·om people in his Barza. A person would come to the sheikh to complain about his nei!..!hbor and then the sheikh sends his !..!Uard to fetch

~ ~

that neighbor to hear his statements and then passes his judgment. \\'hen people resort to the ~hcikh in a Shari·a related matter. he would s~nd them to the Shari·a judge. The sheikh also used to reconcile p~oplc and :h~ \\Oulcl sonwtimes send Ont: or his guard::; to ask a certain person why he t~1iled to repay his debt. The debtor \\Ould tell the sheikh that he has great burdens and that he could not repay the debt at the moment. thc.::n the sheikh would suggest the payment of th~ debt in installments on fixed dates or \\ould imprison the tkbtor in the palace. At that time. prisons were attached to palaces. Some ladies would also resort to the sheikh to complain of their husbands· maltreatment but not in the presence of the sheikh· s guests. A lady \Wuld go to the sh~:ikh along \\·ith her brother or t~lther and \\ait for the sheikh tc tell him her problem. These Barza spaces \\ere important communication means through \\h i eh people can meet \\·ith the ruler. /\ny person \\"Otdd be able to meet the sheikh in his Barza as long as the sheikh is still in the place. But no\\·adays the shtikh cannot set up his f'vl<~ilis outdoors gin~n the complicated population structure of the U.\E nO\Y unci the great number of nationalities in the country. The UAE soci~ty in the past \\as homogen<,)U~ \Yith a fc\\

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numbers of foreigners. People at that time kne\\· one another and knc\Y the house of e\ cry person in the emirate. but now such relationships arc fading and it became necessary to change the Majlis of the sheikhs in order to cope up with the modern changes of life.

Majl is ofthe merchants: In the pre-oil era. the class of merchants. especially pearl merchants. was the most important class in the GCC societies. Pearl trading was the backbone of the economic life until the 1930s as one third of the UAE population were diYing for pearls. For this reason. merchants had great moral po\\er based on their financial pm\·er. Their tax for diYing (knO\m locally as kalatat al sheiv,·kh) was one of the main sources of income in each emirate. For this reason. merchants of pearl had great position in the Majlis of rulers and among people. Their Majlis spaces had great social and economic importance. Those merchants had great spacious Majl is spaces that are open for eYerybody. They were frequented by pearl di,·ing workers. including divers and captains as they used to ask merchants to finance their Yoyages. Those ivlajlis spaces ,,·ere also frequented by the poor \\ho were always giYen aids. including basic foodstuff such as rict:. tlour. cotl'ce and eYen some money.

Judiciary M~jlis: Judges used to haYe their own Majlis. People used to frequent these ::;paces to resoiYe their disputes in Shari ·a related matters or even in the matters transferred to them from the Majlis of the sheikh or the merchants. One of the famous judiciary Majlis spates is that of the judge. Seif Bin Moha:ned AI Medtaa in the area of AI Shwiehecn in Shar:jah. He was one or the most t~unous judges and preachers in Shm:jah. Another tamous judge in Shm:jah was Jumaa Mohamed AI 1\,Jutawaa and Seif Bin l'vlcjlad. and Sheikh l'v1ohamed bin Ahdul Salam. Ahmed Hassan AI Khazar~ii and Sheikh AI Shanqiti in Duhai and Sheikh Bin llajar in Ras AI Khaimah. In A.bu Dhabi. the t~unily of AI :vtejren was kno\\"11 for a number of judges including judges that worked in this field from late 1800s until mid 1900s: judges an:: Sheikh Ahmed Bin Mohamed AI Mejren. his son Sheikh Mohamed ~v1ejren and his son Mejren Bin Mohamed AI Mejren. Judges· Mejren was known as the place whac scholars come to learn the basics ofj urisprudence. language and ho\\ to paiis a judgment in a case.

r'vh~jlis spaces ofjudges in general \\Cre opened in early morning until the midday praycr. and then they are opened in the afternoon until e\ening time. Judges used to render their judgments in Shari'a related matters such as inheritance and divorce. Howe,·er. in any non-Shari ·a case. people used to resort to the t\,[aj I is of the sheikh or the merchant based on the case type. ~v1ajli s spaces of judges played a great role at that time in the histl)ry of the U.-\E as no competl!nt courts \Yere m ailable at that time and the lL\E even did not haw any m·itten l<ms. Judges used to render their judgments ::tccording to the Islamic Shari.<l l<m and preYailing customs. The Majlis ofjudges was the hest place tc learn Islamic and Shari·a SCiences.

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Maj lis of fishermen and hunters: This can be diYided as follows: First:. ~1ajlis spaces of tishermcn: Which can be set up in any fisherman ·s house or on the beach: people used to get together after tinishing their \\"Ork on the beach to chat together and amuse themsdn~s. This !'vfajlis was similar to a popular catc no\\·adays \\here fishermen and sailors meet. People in this Majlis used to get together to discuss their life issues. including the toil s of lishing \\hile drinking coffee and smoking hookah. Their discussions \WIT mostly focused en the sea. tish. places \\"here tish i:; found. problems they met. the time of their exit fi·t"1m the port. the impact of climate. such as the wind. on fishing anJ the time of their return from work. They also discuss the condition of the sea and its ups and dom1s based on their astronomical calculations. All people discuss their opinions on the \\eather expected tor the following day. especial!)· \\·hen the wind blows and the mon~ment of \\a\·es in the sea. They also speak about the types of ships and all other matters relatt?d to their profession and probiems.

Second: Majlis of hunting with fa lcons (h .. mting): People frequenting this Majlis focus o the hobby of hunting \\ ith tal cons. They train lltlcons on hunting its prey while tlying in the air and then they take out the prey li·om the l~tlcon·s clmYs. Thi s hobby is practiced by few people \\ho hme en<.•ugh experience to do so. Other people tend to hunt \\i th hounds. e~pecially hunting hares. Some people als1..1 hunt u~ing their ritles. Chats of those '':ho frequent these fVh~jlis ~pace~ are always f()cuscd on the places where houbara is tound to be hunted by falcons. in addition to the time to train ne\\" t~tlcons.

(Photo caption: Sample of a l\·1::~i lis for hunting \\ itb falcons)

Folklore l'v1ajli ~:

It is the Majli ::; attended by those v.orking in the tield oi' folkloric troupes perf(mning traditional dances. ~;ongs and chants in \\·eddings and occJsions. This type- of l'vlajlis also includes those inll:rested in other traditional artistic hobbies. \\'hat makes this f'v1ajlis distinct is that it is sut~iect to an internal arrangement system. \\ .hen a popular tr(lupe is formed. the person wh,) shall set up the l'vh~j lis is chosen. and usually he the ekkst and most experienced person is chosen t~x this task. This person is called .. alab,,o·· or ··tltther ... Then the trou~e i:ransfcrs to him all the instruments. including drums and tambourines. ~tc. These arrangements are bas~d on recognized customary grounds \\·hich members of the troupe must obscr\"e. The .. alabwo .. arranges the trnupe·s at'tairs and tries to resolYe any disputes that may arise bemeen its members.

(Photo caption: Photograph of a folklore troupe)

:\lkgiance to this i\tajl is is so imporwnt for any person and any nwmber that tries to infi·inge the rules of the 1ajlis is caught by alab\HI.

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Typ~:s of Vlaj lis in terms of occasions: In addition to the aboYementioned Majlis spaces. there ,,·ere cultural and reiigious i\/lujlis spuces. in addition to other Majlis spaces for c\'ents like marriage. condolences. etc. w~ shall shed more light on these types as foliO\Ys:

Religious and Suti M<l:il is: Special rdigious !'vlajlis spaces were held to study religious matters. such as the Suti l'vlajlis. for instance. i'vlajlis sessions usually began in the afternoon so that guests \Youlcl discuss religious matters and exchange fri endly chats. On seYeral occasions. these Majlis spaces are turned into sessions to praise Allah. Thes~ sessions are known as .. almaled·· which is frequently hdd during religious occasions. such as the prophefs bi11hday. Such sessions continue for four days and nights and people turn out to attend them in masses.

Ramadan Majlis: People in the UAE used to hold Ramadan Majlis and \\ere keen on attending them. Ramadan Maj lis spaces used to open before and after the ··itbr·· or breakfast. \1any people. especially the rich. merchants and clerics opened their houses hefon~ brcaktast for any guests. whether inhabitants of the town or Yisitors. Neighbors at that time \\Ould meet in a certain l'vtajlis around the breakfast table and cYCry person brings \Yith him '' hateYer type of food he could. Ramadan table was full of Yarieties and all people \\ould ban? their breakfast together \\hile the door is kept open to call in any stranger passing hy. In Ramadan. speciali zed sessions of Koran recital were held with three to fiYe rcciters read the Koran atkr the taraweeh prayer until dawn. People m~re so keen in Ramadan on C<,)mpleting recital or the Koran.

Poetry Majlis: Although the interests of people attending the l'vlajlis arc Yarious in types and standard of culture. they \\We all interested in literature and poetry. benin£ !\1ajlis spaces \\ ere knom1 for the literary forums held. Almost all popular fvl<l:ilis spaces \\itnessed recital of poems of Antara and AI l'vtutanabi. etc. Larger Maj lis spaces also used to have on~ or more poets reciting poems until midnight. !'v1oreowr. young people \\ere so f(md of poetry. especially amon)US poetry. For this reason. poets had great social position and their opinions \\WC so respected among people of different classes.

!\-lajlis of condolences: lt is a type of t\ ·l<l:i lis that retlects the social solidarity among peopl~ . People used to flock t~) thi s \hjlis follm\ing the death of a l~unily member to pay their condolences to other family members. Condolers arc usually receiwd at the house of the deceased or any of his tirst lkgrce family memht!rs such as b thei". brother or uncle. Condolers continue tn con\ erge on the l\ 1aj lis 1(x three days and nights. Ladies usually h:n e their condolencl.' !\laj lis lo recei Ye fe male condolers.

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One of the most important other changes that occurred to the condolence \l:.~j lis no\\adays is the extension of condolence days to be more than 3 days especially if thL' deceased is a VIP.

Family M::~jlis: One of the Majlis types in the lJAE which is st ill acti\'e until nm\ . This Majlis is held at the house of the eldest mem ber of the t~:unily . such as the grandfather or grandmother. elder brother or sister or e lder uncle. This Maj lis usually includes the grandt~tthcr.

grandmother. their unmarried and married sons and daughters \\ith their grandchildren. It may be held regularly during \Yeekends and other rel igious and social e\'ents such as the Eicd and the holy month of Ramadan . It can also be held on the occasion of a new birth or to disc uss an emergency tor the hunily members or folkw.·ing the g.raduation of any son tW daughter from school or uni\'ers ity. etc ...

Den~lopment ofTVlajlis spaces nowadays: The shift witnessed by UAE inhabitants tl-om di\'ing tor pearl and struggling with nature using their ·imple potentials to make both ends meet to the age of stability. weltare and huge oil reYenues had great and clear effects on the UA E society. The t' AE became more open to other cultures. and this in turn a ffected the mode of construction. the type of furniture used in houses. in addition to some concepts that arc introduced to local cultures. The !\·1~jlis. with it:-; traditional torm and great social \·alue. has not stood <tpart thm1 such transformations.

Form change ofU AE \ttajlis: With the financial b 1,KHn in the UAE. the mode of house construction ha~ changed. They became bigger and more spacious and modern bui lding materials are used. I louses of middle class and bigger houses in the tTA E arc now made up of t\Hl tloors. The lom:r tloor includes maks· ~v1~jli s \Yhich i~ designed by I:mi!·ati people to he more spacious than any other 1\Wm in the house. ~1~jlis 1or men usually has a separate outs ide door so that a guest can directly enter. Also in the 10\Ycr fioor of the hou:;;e there is a reception hall for hidies. and a ~eparate dining room St) that the housewi fe \YO uld be able to prepare the table for guest::; in complete priYacy in case her hu3hand decides to receiYe guests or C\ en .:;he decide~ to receive her gut.>sts in nny occasion . The k;tchen can he ft)lmd in the IO\\er tloor as m~ll. As tor the upper t1ocr. it includes bedrooms. lt can be easily noticed that Fmirati houses are designed no\Yadays in order to accommodate all necessar) bcilities tor the comfort and setTice of guests in the imn~r tloor. This aims to separak them from upper 1loor bedrooms in order to protect the priYacy ofladies in the house . rvlajlis is still until now one o f the most priYate parts of!he Emirati house that is li nked to heritage. So. the Emimti citizen. aftec ted hy the n1l ues •) f the society. is keen on baYing one l\ 1ajlis in his house at least. \Yhich is the one used by men. However. Cmirati houses generally include \~tajlis for men <md a reception i1all t0r ladies. and men ~vlajlis is usually " more spacious that a;1y other rooms in the house.

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Larg0 Majlis spaces or those of the middle class are no\Y made according to the Western style. They are furnished with high quality carpets. Western-style sofas. curtains. paintings. and beautiful chandeliers. Some Majlis spaces are a combination of Arabic and Western styles. In one of the corners of the house. \\"e tind modern reception room \\ith sumptuous sofas. and in the other part we find the Arabic corner which is made up of carpet and light soti mattresses ,,·ith traditional backrests. This Arabic corner is usually preferred by guests as it is part of traditional Emirati heritage.

(Photo caption: Sample of a modern l\,1ajlis)

As for the Majlis spaces of lO\\" income people. they are smaller in space as the house may he made of one tloor only. Ho\Yever. there is a clear interest in the details of the i\h~j lis \Yhich may be made along traditional style. Carpets C()\ er the Jlooring of the (\v1ajlis and hackrests are put on the tloor so that guests may find comfort who:n they lean on them or they may be furnished \Yith simple sofas.

(Photo caption: Sample of modern style Maj lis)

(Photo caption: Sample of traditional M~jli s fu rniture)

Regardless of the financial standard of the house owner. M~jlis is considered one of the most important parts of the Emirati house. According to the house. tin<lncial status of the house om1cr can be id~ntilied and the lcYel of hi s generosity with guests. For this n:ason. it is a symbol of social pride het\\ccn men and women.

Decline of !Vh~jli s role: Although :v1ajlis spaces in th~ UAE society arc '' idc~pread as they haw all comfort facilities. Yisits haw become less frequent and social connections among people haH: become limited especially in cities. The concept of neighborhood. for instance. has become less imp wtant compared to its status in the past. EYen Yisi ts among family members. they arc less frequent than hefvre.

Furthermore. the importance and social role of :vtajlis spaces h<tYe greatly diminished. So. \\C can say that the \lajli s has become a past symbol and an element of heritage rather than a social establishment that has great edw..:ation-:1 Yaluc. Political. economic and educational roles of the f'vl~j li s haw greatly d\Yindlcd. and only the nxreational and communicatiw role has some\\hat persisted. although \\·ith a less extent than befort>. Political matters haw become part of the state and authorities· af1~1irs. economic needs are met by the country through the compdent authorities. As for educational rok. it has become the duty of modern educational and cultural institutions (schools - media) in addition to the t~unily.

\ :tajlis spaces are no longer places to recei\e guests coming from l~1r places as before. \leans for modern conYenience are now aYailable eYer_,,,here. including r~?staurants and

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hotels. A p~:rson can trawl from Abu Dhabi to Dubai to buy some stuff and return in th~ same day \\·ithin hours. lie only goes to the \1ajlis if invited to lunch or dinner.

R~ception and hospitality traditions: Maj li s space.· in the past \\'ere open all day long for guests \\·ho are coming ti·om near lH

long distances. Inhabitants of the same neighborhood know one another as th~ir

relationships \\ere similar to that of a single family. However. \vith the change in population structure and the influx of foreign nationais into the country and th~ increasing number of crimes of different types. !'vlajlis spaces are no long open as in the past. A guest should nO\\. call the house owner before his approval to intorm him of the visit time.

Timings of visits haw changed today compared to the past. Visit timings in the past used to start in the morning. in the afternoon and at night: men used to meet in the ~vlaj li s in the e\ ening. \\hi le women used to meet in the afternoon. HoweYer. people nO\\aday~ prefer evening \ isits. although elderly people still pay their \ isits in some parts of the UA E on the timings they \\ere used to in the past. It is notable that hospitality traditions were not changed from those in the past. Greeting and wdcoming habits arc still the same: Emiratis sti ll observe the habit of taking off their shoes bdore entering the Majlis. although most tloors of Majlis spaces are covered in marble. :\rabic coffee still retains its great importance in Emirati hospitality. I IO\Ye\cr. ··Lcf'l\ alah ·· has become more din~rse compared to its status in the past thanks t() the improYement of the Emirati people·s financial capabilities. Food serwd in banquets i ~

more diYersc than before: people still ser\'e a complete grilled lamb. although k ss tl·txJuently than in the past. Showing generosity to guests 110\\·adays is not conditional on serving the lamb in the traditional way. t-.1eat can be cooked in sewral ways. such as Biryiani tor instance. Most of the times. seYeral types of meat is serYed in respect of di fkrent tastes. l'v1en are still keen on wearing the t;·aditiona l Emirati dress. knO\\ n as "Kandora ... \\hich is made of a long garment. ghutra. and agal bet() re Yisiting any llnicial \ 'lqj lis. such as the occasions of Eid. \\eddings. banquets. etc. Ilo\\·eyer. children and young people may not obsenc this dress code in their n:gular family visits.

Devdopment of discussed subjects at the \lqjli s: Perhaps the change in discussed SL!bjects in Emirati \1ajlis spaces is one of tiK' most noticeable aspects of de\'elopment in such gatherings. giwn the change in people· s interests compared to the past. Specificity in subjects is no longer available in discussions as betl..)re. such as the rvtajlis held tor fishermen. merchants. judiciary and dignitaries ns the \ ariety of Maj lis spaces is no longer a\·ailable. Interests of people tl·cquenting l'vlaj I i~ spaces haw more similaritie~ these days. as men usually focus on national economic is::;ues. such as soari ng prices. costs of construction. business projects. im estmc:nt opportunities. in addition to other special issues. such as education systems. health. and ditlerent other social issues. They also cliscu5s ei~lployment probkms. etc... .-\s ll)r fl_ ~ women.~ about their fami !y ;Jro~~ems. issues of expatriate \\Wkers. soaring

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prices. and other tidings of the community. such as cases of marriages. di\orces. etc. They also tackle some accidental national issues. \\Ork problems. fashion. garments. etc. It is noticeable nO\\. that ladies· interests haYe become greater than those in the past especially \\ith the great deYelopment in ladies· life in the UAE and their participation in the \\orkplace after holding high academic degrees. So. most of the issues discussed in men· s gatheri ngs are also di scussed by ladies \\·hen they get together.

Despite all the aboYe. the IVIajlis still retains its social importance as it has its position in the Emirati house. It is one of the objects of pride among community members and one of the indications of a person·s financial status and class. The higher the tinancial status of the person the more spacious his rv1ajlis is. If a person wants to achien~ highl?r soc ial status. he can pa) more attention to the design of his Majli s and equip it \\·ith all the means of conwnience for his guests.

Promotion of the

: element and

[ \\·ays to preserYe

I it

i Parents teach and encourm!.e their bo\'s and l!irls to attend the ; Majlis. ~ - ~

i The puhlic \\ill he made more aware of the significance of 1\l

I rv1ajlis throu~h the media specially TV. ne\\Spapers. schools.

I \\here tradition and Yalues arc transmitted to tht: n1m generations.

i I

Inscribe of the l\Iajlis on the Representative List in order to raise i awarcne.-s in a larQe number cf communities about the mcaninl! ' and significance o(ihe l\lajlis ~

_ _r;~~mrage tho communities to maintain the Mailis and dewlop its

1:: There is no restrictions on the_\_: ·_1a_j_li_s ____ ~-. --~-~~~--~~

1

Restrictions

·-~~--1 ~-----~ Photos and ,·ideos ll>otagc arc obtained tfnm Abu Dhabi Media I

Company and Shat:jah Di rectorate of Heritage. Assignment of Letter of support \\CJ'C rccciwd hom i\GO"s and gowrnmcnt cession of rights I authorities

---·---

19

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I

I Documentation ! and resources , Abdul Aziz. Abdul Rahman AI Muslim and :vlohamed Abdul

i Sami Y ousef ( WO I ). Rash id AI Shouq: the most t~m10us narrator o f popular heritage in the UAE 1937· 2000 (1st ed.). Shm:iah . . UAE: Heritage Department. Culture and Information Section ..

i AI Sayed Hatiz A.l Aswad ( 1996) Popular House. Anthropology 1

study (UAE. UAE UniYersity.

I Qaid. Hussain (unpublished) Traditions of the UAE desert !

I

Rashid. Abdullah Hamad ( 1985) Famil) JeYclopment in the UAJ: society. a comparatiw social study bet\\·een the past and today.

I Dubai. UAE: Dubai printing press. j

l Abdul Rahm<!n. Abdullah ( 1989): UA E in the :\kmory of its Sons. i General Cultural Life UAE \Vriters and Authors.

~ :\bdullah AbJul Rahman ( 1998). UAE in the \kmory of its Sons. 1 S0cial Life. Dubai: Culture ::wd Arts Forum

I Ahdullah Ali AI Taboor. Abdullah Abdul Rahman and others: i

Introduction to the UAE popular heritage (AI Ain: J.:ayed I kritagL' and History Center. 2002 )

Faleh Hanzal: DictionarY of slang words in the UAE. t:diti<)n 2 ( UAE. I'vlinistry of Inforrl1ation and Culture. 1998)

Popular heritage C<)mmittee: Popular heritage in the l' A..E (:\I i A in: ZaYed AI A wal School. DT)

; . I Group of researchers: studies in the UAI: society (AI ::\in. UAF I uniwrsity 1996)

Hassm1. ~vlohamadin Ahmadain Sheikh (unpublished) Tradition~ in the lJAE

jAbu Dhabi Tourism and Culture Authority 1 Intangible Heritage 1 I Department

Bodies and 1

_ Ol]_ai_1i~a_t_iO_l_1S_' _ _l___ -~---

20

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· participating in the study

Data providers i

Emirates Heritage Club

Ministry of Culture. Youth and Community Development

Preparation: Mona AI Hammadi

Supervision: Dr. Sulayman Najm Khalaf

j Abdulla Al Hamoor :

' The last update I Feb. 20 14 : to the data i ! I

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