Jihan Shalhoub-Minya

No one accepts the purchase of Uncle Gamal's merchandise. He still wanders among the villages as he has been doing for thirty years until he sells his own "proximity" of goatskin.

Today Uncle Jamal lost the warm reception of women to his wonderful goods, and lost with her the passion of that long past when he sang while he was above the donkey calling to the proximity, the children around him chanted and chanted pleasantly behind him, and then the women went out to experience the cleanliness and quality of the "proximity" before bargaining on the price.

Uncle Jamal was calling for proximity to the same old melody whose words were a good invitation for sympathy for those in need. When Al Jazeera Net met her at the entrance to a village in the center of Malawia in Minya, he sang "Khirbet Al Qirba Ya Um Gad.

But the time has changed, and the delicious natural butter from the crater is no longer available to the beggars, nor even to the high-income earners. After the price of the kilogram was 200 pounds, Uncle Gamal's voice sounded miserable and desperate as he sings to his great merchandise like the sound of a dying patient in a desert without a human being. .

"The salvation of what is good," said Uncle Jamal, blowing his despair in the mouth of the "dome," which was not free of a house of peasants' homes, as he told the island Net.

"People are not able to buy vegetarian meats because they do not make municipal ghee at home," he said sarcastically.

Uncle Gamal is still wandering around the village as he has been doing for thirty years until he sells "Al Qarab"

But Uncle Gamal was lucky today. He sold one kerba after passing his donkey on three villages during the day. In addition, he bought a few skins for new sacrifices, because there were certain seasons in those villages. His commercial journey was limited to them, and the Egyptians were massacred The goat goats in the children are the fulfillment of vows that they made for themselves at the tombs of the saints and the shrines of the saints.

Uncle Jamal collects some of these leathers, provided they are good for the proximity industry. He says that goats are the only animals that fit their skin to make a kerba.

And explains how to make the proximity in his home: Put the skin of the animal in a jar of "Gear" for three days after hair removal, and cleans the microbes with "loan" extracted from acacia trees for two days and after further confirmation of the ready to sew the skin with plastic threads, And connect two ropes of fiber from the bottom and one rope from the front, and be sure to tighten the sewing and the absence of holes in the blower so as not to leak milk during the vegetative.

The process of planting - carried out by the women in the villages - was a symbol of their economic participation in the household chores. The surplus of dairy products manufactured by kirba, after family consumption, goes to the small rural markets that take place in the village squares within a week, As a model of economy that encourages families to produce, which has established social and moral values ​​that are fading under the pressures of economic life that have pushed these products out of the reach of many.

Legacy
Near Uncle Jamal Al-Bair - whose presence in the rural houses was well connected - was also associated with the oral heritage of the Upper Egypt with some songs, including the number of mothers and their role in the reconstruction of houses. Need and tender:

"O nation of the kaabah, and you shall not be afflicted
O nation of kirbet Rant .. Do not give a need and Hnt
O nation of Korba .. I did not give a neighbor or Mint "

And the sound of the smell of the butter in the vegetative, and the sound is like a resonance with shaking in the hands of women, hanging on three sticks tied with a rope of palm fiber, which is blowing and tied well with a strip of cloth, and held by women from one end and move forward and backward movements regularly until the sound of sound The milk is ringing while it hits the inside of the shell.

Then the women remove the raisin for the white butter after separating it from the milk, which becomes acidic, and then the local ghee is extracted from the butter after boiling it on the fire, leaving the "morta" blocks waiting for the children to appear with the hot bread.