PROTOCOLO DE ACTUACIÓN ANTE POSIBLE MALTRATO INFANTIL 1. Presentación

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The female Libyan informants provided varied, rich answers regarding cross-gender offering exchanges. Most of the participants accepted the initial offer of hospitality issued by a male colleague. The participants’ behavioural expectations, associated with the conventions of offering, appear to be less strict than indicated by the interviewees’ responses regarding the initial offer of hospitality during cross-gender interactions. However, others refused the offer because of the effect of distance between the interactants. Thus, a rich combination of both social and contextual factors is considered by the participants when discussing the (in)appropriateness of an offering sequence (see Appendix B, P: 27-30, lines: 1-27), as follows:

Female responses to the offer of hospitality issued by a male offerer

ب ج ي ع ن ه خ ن ا ش هل ن ʒanb ala n t ha wa naχðha wa ʃuːkran nquːlah a side on it put and it take and thanks him say

1- Antisar: I'll say thank you and put the offered thing away.

ع نا ا ا adj Ana la la normal Me no no

2- Eman: No, no, for me its fine {she means she will accept it}.

اا نم ق ʔlʔwal min qas di

3- Fathia: I meant from the beginning [

[ ا ش هل ن ي ت يل ي م ا نم ʃuːkran nquːlah tafad alj jquːlj ma ʔwal min

thanks him say I have me say first from

4- Karima: I'll say thank you as soon as he says, ‘Have one’ [

Role of familiarity

ع هي ع خا هن ك ب ح ي ع : ف ʔadj aljh waχðah kʔnha asab alaj

it on used if as according on 5- Farah: It depends (.) if I’m familiar with him [

هج ح كل ي ي لا هيف →a aʒa jmdljk ʔlj fjh And something you hand who it in

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6- Antisar: Some people when they give you something [

ي ي ت ي نا

كح

ruː jk tχajalj ʔntj your soul imagines you 7- Halima: imagine yourself [

Immediate acceptance of the offer when it is issued to avoid insistence

ي ت يل ي هج ح يل يا ب ن ك ص ك يل ه ل ب نا tafad alj jquːlj aʒa ʔjmdlj bmuːʒarad kaʔntjs ar kaʃaχs _{lja belnspa ʔna}

have you me say something me hand soon as Antisar as person as I me for I 8- Antisar: For me, as soon as he gives me something

Refusal to participate in the ritual of insistence

ه خ ن اخ ا ش هل ن χalas wa ʃuːkran nquːlah wa naχðah finish and thanks him say and it take

9- I'll take it and thank him and that’s it.

يش ا هم ع ا هيا لا نم ه لا ي ن ʃaj la wa zuːma la lbjdaja min ʔlqis _ninhj

thing no and offer no beginning from story finish I 10- I finish the 'story' from the beginning without insisting.

ه خ ن ه ف هج ح ن ك هج لا ب ح ي ع Naχðha faχma aʒa kanha ʔl aʒa asab ala It takes I deluxe thing it if thing the according on 11- Wasn: It depends on what’s being offered; if it’s delicious, I'll take it

ك ض d k laugh [12- All: laughter] ص ش ق م ف ن ي ف

Fhmtj n rafaʃ ma ʃaχs _{qas dj}

You understand know do not person me mean 13- Antisar: A male who I don’t know. Do youunderstand?

ي ح يف كل ب Balak fj uːt j wa mind your in you put and 14- bearing in mind [

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Giving reasons for not taking part in the ritual of insistence

م ك ي ح :ه ي ك ك ن ن م ه ث هيف شي ع

Nakilha nagdariʃ ma wa θiqa fjh ndjʃ ma kan ata It eats I cannot and confidence it of have not if even

15- Karima: Even if I can't eat it, because I don’t trust him

هل ن ا ش ن ه خ ي ع ب ج

ʒanb ala naχðha wa ʃuːkran nquːlah a side on it take I and thanks him say I

16- I'll thank him (formally) and take it {the offered thing} and leave it 17- {‘it’ refers to the thing offered}

غ ي ح : نا س ن ي لا

lʃaj nafs ana ata thing same me also

18- Gada: I’d do the same

ا :ف م ف ن n rfaʃ ma ʔj know I not yes

19- Halima: yaah, I don’t know him

ع نم اا ل ن اخ

χalas _{naqbal ʔlʔwal min adj}

finish accept first from normal 20- It’s OK. I accept it at the beginning and that’s it

هن ك :نس (.) نا هل نا ا ش

ʃuːkran nquːlah (.) ana kanah thanks him say I (.) me if 21- Wasan: If it were me (.) I’d thank him (formally)

ل حلا ع ه خ ن ب م ي ك ن

Nakilha j adj ma ba d wa naχðha alaj ala lauː wa It eat I go after and it take on insist if and

22- If he insists (.) I’d take it and eat it after he has left

ك ض :ل لا d k laugh

[23- All: laugh]

Refusal of the offer

س يش ه م خ ن م ؟ ف ن م حا : ʃaj minah naχð ma n rfaʃ ma? wa d

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24- Siham: If I don’t know him, I'll never accept his offer

يا يه ب : فيك ه يل ت فيك ي لا ؟كع م

mta k ʔlrad jkuːn kiːf tquːljlah kiːf bahj your response will how him say you how ok

25- Eman: OK, how will you respond to his offer?

No thank you: س

26- Siham: No, thank you

ا : ن م ك شيف ت ل ب

buːkal ta rfaʃ ma kan Never know you not if

27- Antisar: If you didn’t know him [

ɤuch responses may be considered as violating the cultural stereotypes about strict cross- gender social interactions, as explained by the interviewees in 6.2.4., who show an adherence to the cultural norms and conventions of such social interactions. The participants (Iman, line: 2; Halima, line: 19-20) respond positively to the rapport of offering. One participant, Farah (line: 5), stressed the importance of familiarity for the acceptance of such an offer. Other participants (Antisar, line: 1; Karima, line: 4; Gada, line: 18) accept the initial offer using formal acceptance strategies. For example, Antisar employs a classical Arabic word ا ش‘ʃukran’, ‘thank you’. In Arab culture, this is usually used during formal exchanges or when a social distance exists between the interlocutors. Nevertheless, it might be employed during informal exchanges, but is followed by other informal expressions of thanks to minimise its formal implications, such as لا كي ي يب ‘may Allah give you good health’ and ك ي يب ‘may Allah save you’. By employing this formal expression of thanks, ا ش ‘ʃukran’, the participants imply formality at the very beginning of the rapport of offering interaction, as a polite response to the offerer; sending an indirect message to head off the anticipated following sequence (i.e., insistence/refusal) interaction from the beginning. This strategy is shown in lines (8, 9 and 10), where the participant states that she accepts the

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offer immediately to avoid the sequence of the ritual (e.g. reoffer and insistence). ɤimilarly, other participants initially accept the offer but indicate that they may not eat the food offered, signifying formality and distance (lines: 15-16, 17, and 21-22). This behaviour can threaten the offerer’s sociality rights, if it is used during same-gender offering hospitality interactions, because the host believes that s/he is entitled to engage in affective involvement and informality with the guest during such interactions. Though, formal strategies are used during cross-gender interactions in Libyan culture to show the normative distance, where informality during such social interactions means closeness and solidarity.One of the participants (ɤiham, line: 24) stated that she would respond negatively to an offer. The motives for refusing seem to be the same as the interviewees’ reasons stated in their responses in section 6.2.4.

During the above discussion, the participants offer various views according to the initial offer of hospitality which run contrary to the cultural stereotype that offers of hospitality are restricted in cross-gender interactions in Libya. It may be that the elaboration of the offer is inappropriate, as we discussed above, for contextual reasons (e.g., culture, religion), where some of the participants place greater weight on equity than association, showing that refusing to engage in that ritual of offering, refusal and insistence is socially and culturally motivated. Thus, the rapport of an insistence sequence seems to be inappropriate in cross-gender situations, so most of the participants accept the initial offer in order to avoid the insistence stage. Further illustration of insistence during same- and cross-gender interactions follows in the next section.