Food Here and There/ Missing Food

While traveling recently I was thinking about how people miss foods when they are not in their home culture, but it’s more complicated than that. Sometimes you miss a certain taste (Diet Coke served with a lime slice and a lot of ice) and sometimes it’s a food experience (food + activity, walking around a mall with a Diet Coke in hand).

When I am not in Oman, I don’t miss food – I miss food experiences. I don’t like rice, but I miss white rice with grilled fresh fish served with dates, eaten on a beach with friends next to a campfire. I miss the way of eating: eating with my hands and the knowledge that all food is communal, that I can take something from another person’s plate without worrying that they will be upset and all my food is up for grabs from someone else. I don’t miss hummus, but I miss how hummus (and all appetizers) are shared. There’s no ‘I ordered this, it’s mine, if you want to try you have to ask my permisson’ but you ask for hummus and fatoush, the person you are with gets vine leaves and baba ganoush and you each take as much as you want from any dish.

When I am in Oman, I really miss coffee, the joy of a waiter or waitress walking towards me with a large carafe of coffee that will be put on my table. I have had more than my fill of “espresso-coffee” (espresso with hot water is not really coffee!). And I miss food. I miss pie. I miss raspberries, big salads with 25 ingredients, cheese plates and Mexican food. I miss a real breakfast: eggs, toast, hash browns and all the trimmings. I miss the taste of cranberries: cranberry juice and cranberry/ orange muffins.

Thinking about ‘missing’ reminds me of a great quote from Adam Gopnik’s Paris to the Moon (2001)

The things an American who is abroad for a very long time misses—or at least the things I missed—I was discovering, weren’t the things you were supposed to miss. We are supposed to come to Europe for leisure, sunshine, a more civilized pace, for slowness of various kinds. America we are supposed to miss for its speed, its friendliness, for the independence of its people and the individualism of their lives. Yet these were not the things I missed, and when I speak to Americans who have lived abroad for a long time, those are not the things they seem to miss either. I didn’t miss crosstown traffic, New York taxicabs, talk radio or talk television, or the constant, appalling flow of opinion that spills out like dirty floodwater…

I found, to my surprise, that what I missed and longed for was the comforting loneliness of life in New York, a certain kind of scuffed-up soulfulness. In Paris no relationship, even one with a postman or a dry cleaner, is abstract or anonymous; human relations are carved out in a perpetual present tense. There’s an intricacy of debits and credits. Things have histories…The things Americans miss tend to involve that kind of formlessness, small, casual, and solitary pleasures. A psychoanalyst misses walking up Lafayette Street in her tracksuit, sipping coffee from a Styrofoam cup with the little plastic piece that pops up. My wife, having been sent the carrot cake that she missed from New York, discovered that what she really missed was standing up at the counter and eating carrot cake in the company of strangers at the Bon Vivant coffee shop.

 

 

 

 

“Arabic Coffee,” a poem by Naomi Shihab Nye

A lovely poem by a wonderful poet.   (complete image is below)

It was never too strong for us:

make it blacker, Papa,

thick in the bottom,

tell again how the years will gather

in small white cups,

how luck lives in a spot of grounds.

Leaning over the stove, he let it

boil to the top, and down again.

Two times. No sugar in his pot.

And the place where men and women

break off from one another

was not present in that room.

The hundred disappointments,

fire swallowing olive-wood beads

at the warehouse, and the dreams

tucked like pocket handkerchiefs

into each day, took their places

on the table, near the half-empty

dish of corn. And none was

more important than the others,

and all were guests. When

he carried the tray into the room,

high and balanced in his hands,

it was an offering to all of them,

stay, be seated, follow the talk

wherever it goes. The coffee was

the center of the flower.

Like clothes on a line saying

You will live long enough to wear me,

a motion of faith. There is this,

and there is more.

Nye, Naomi Shihab. (2002). Arabic Coffee. Poems by Naomi Shihab Nye. Now Classroom. http://www.pbs.org/now/arts/nyepoems2.html

Essays about Teaching Poems

John Clare Looks Good in a Dishdash: Linking John Clare to Middle Eastern Poetry

Marlowe in Salalah: Making English Poetry Relevant – 2008

Teaching Literature and Staying au courant – The Man from Nowhere and the Ancient Greeks

Foodways and Literature – Food Stories and Poems

Foodways and Literature – Animal Poems

Teaching Paired Literary Texts

Translating Western Conceptions of “Nature” to the Middle East – 2009

gm - coffee 2

I am happy to announce that my article “مناقشة إثنوغرافية للحكايات الشعبية من جنوب عمان” [An Ethnographic Discussion of Folk Tales from Southern Oman] has been published in the journal Al Sha’ar (Alaan Publishers, Amman).

(photo by M. A. Al Awaid)

This paper examines the cultural markers within a set of folk tales recorded in southern Oman. In the 1970s Dr. Tom Johnstone documented the un-written, Modern South Arabian languages of Gibali (also known as Jibbali and Shehri) and Mehri in the Dhofar region of Oman. In 2014, Dr. Aaron Rubin’s published a book on Gibali grammar based on his own research, Johnstone’s notes and data from Gibali speakers living in America; the book includes 70 texts of taped speech transliterated into Gibali with an accompanying English translation which cover a variety of genres including folk tales, autobiography, grammar exercises, and fairy tales.

The paper explains how the folk tales texts are representative of southern Omani culture by analyzing the various textual elements such as characters, setting, plot events and theme, as well as physical markers such as landscape and animals. These texts are among the very few documents written in Gibali and help illustrate ways in which the Dhofari culture has, and has not changed, since the rapid modernization after the 1970s. I will also compare the elements from the Johnston/ Ali Al Mahri/ Rubin texts with folk tales from other texts Khadija bint Alawi al-Thahab’s Stories of My Grandmother: Folk Tales from Dhofar, Hatim Al Taie and Joan Pickersgill’s Omani Folk Tales, and Grace Todino-Gonguet’s Halimah and the Snake, and other Omani Folk Tales.