21st century positions on the question of cultural integration or cultural apartheid remain divergent. Interactions between the Franks and the native Muslims and Christians, though muddled, exhibited a practical coexistence. Though likely overstated, the accounts of Usamah Ibn-Munqidh of Shaizar's travels through Antioch and Jerusalem described a level of aristocratic exchange elevated above ethnic prejudice. Contact between Muslims and Christians came on the administrative or personal level (on the basis of taxes or translation), not communal or cultural, representative of a hierarchical lord over subject relationship. Evidence of inter-cultural integration remains scarce, but evidence of inter-cultural cooperation and complex social interaction proves more common. Key use of the word dragoman, literally translator, with Syriac administrators and Arabic headsmen represented the direct need for negotiation of interests on both sides. Comments on households with Arabic-speaking Christians and a few Arabized Jews and Muslims represent a less dichotomous relationship than the mid-20th-century historians depicted. Rather, the commonality of Frankish Christians having non-Frankish priests, doctors, and other roles within households and inter-cultural communities presents the lack of standardized discrimination. Jersulamite William of Tyre complained about a trend to hire Jewish or Muslim medical practitioners over their Latin and Frankish counterparts. Evidence even indicates alterations to Frankish cultural and social customs regarding hygiene (notorious amongst Arabs for their lack of washing and knowledge of bathhouse culture), going so far as to ensure water supplies for domestic use in addition to irrigation.